•,  :V  4.-''" 


yflif. 


SEP  '-(.1921 


BV  4821  .Al  1864 

Imitatio  Christ! . 

Of  the  imitation  of  Christ 


OF  THE 


imitation  of  ^Ijtist. 


Hi's  ivill  entire  he  to  God^s  will  resigned. 
And  wlutt  pleas''d  God,  pleas'' d  his  devoted  mind, 
Thrice  happy  saint,  remote  from  haunts  of  ill, 
Employed  in  hymn,  and  dispossess'' d  of  will."' 


"  O  Jesu,  teach  m.e  like  thyself  to  fly 

This  poisonous  toorld,  and  all  its  charms  defy. 
Give  me  devotion  ivhich  shall  never  tire, 
Fix'd  contemplation  which  m.y  love  inayfire ; 
A  heavenly  tincture  in  my  whole  discourse, 
A  fervent  zeal  ivhich  may  my  prayers  enforce  ; 
Of  heavenly  joys  a  sweet  foretasting  view, 
That  I  on  earth  may  only  heaven  purtue .'^ 

Bishop  Ken. 


»-^-«,  -....tji.. 


(Kc^^y^o^   ^   ^  ^yTJ\yy^  I  Yl)^ 


OF  THE 


mitatiau  0I  (^\\mt; 

FOUR   BOOKjS. 


SEP  PO  192 


.^; 


^^CSfCAL  Sy^' 


By   THOMAS   A   KEMPIS. 


BOSTON: 
E.  P.  BUTTON  AND   COMPANY, 

MDCCCLXIV. 


RIVERSIDE,     CAMBRIDGE: 
STEREOTYPED    AND    PRINTED   BY    H.    0.   HOUGHTON. 


THE    FIRST   BOOK. 


ADMONITIONS,   USEFUL   FOR   A   SPIRITUAL   LIFE. 

Chapter  Page 

I.  Of  the  imitation  of  Christ,  and  contempt  of  all 

the  vanities  of  the  world 13 

II.  Of  the  humble  conceit  of  ourselves 15 

III.  Of  the  doctrine  of  Truth 18 

IV.  Of  wisdom  and  forethought  in  our  actions 21 

V.  Of  the  reading  of  Holy  Scriptures 22 

VI.  Of  inordinate  affections 24 

VII.  Of  flying  vain  hope  and  pride 25 

VIII.  That  too  much  familiarity  is  to  be  shunned 26 

IX.  Of  obedience  and  subjection 27 

X.  Of  avoiding  superfluit}'  in  words 29 

XI.  Of  the  obtaining  of  peace,  and  zealous  desire  of 

progress  in  grace 30 

XII.  Of  the  profit  of  adversity 33 

XIII.  Of  resisting  temptation 34 

XIV.  Of  avoiding  rash  judgment 38 

XV.  Of  works  done  in  charity 39 

XVI.  Of  bearing  with  the  defects  of  others 41 

XVII.  Of  a  retired  life 43 

XVIII.  Of  the  examples  of  the  Holy  Fathers 44 

XIX.  Of  the  exercises  of  a  good  religious  person 47 

XX.  Of  the  love  of  solitude  and  silence 51 

XXI.  Of  compunction  of  heart 56 

XXII.  Of  the  consideration  of  human  misery 59 


•i*- 


vi  Contents. 

Chapter  Page 

XXIII.  Of  meditation  on  death 63 

XXIV.  Of  judgment,  and  the  punishment  of  sinners. ...     68 
XXV.  Of  the  zealous  amendment  of  our  whole  life. ...     73 


THE   SECOND   BOOK. 

ADMONITIONS   TENDING   TO   THINGS   INTERNAL. 

I.  Of  the  inward  life 79 

II.  Of  humble  submission 84 

III.  Of  a  good  peaceable  man 85 

IV.  Of  a  pure  mind,  and  simple  intention 87 

V.  Of  the  consideration  of  one's  self 89 

VI.  Of  the  joy  of  a  good  conscience 91 

VII.  Of  the  love  of  Jesus  above  all  things 93 

VIII.  Of  familiar  converse  with  Jesus 95 

IX.  Of  the  want  of  all  comfort 98 

X.  Of  gratitude  for  the  grace  of  God 302 

XI.  How  few  are  the  lovers  of  the  Cross  of  Jesus.  . .  105 

XII.  Of  the  King's  high  way  of  the  holy  Cross 108 


THE   THIRD   BOOK. 

%       OF  INTERNAL  CONSOLATIONS. 

I.  Of  Christ's  speaking  inwardly  to  the  faithful  soul  117 
II.  That  the  truth  speaketh  inwardly  without  noise 

of  words 119 

III.  That  the  words  of  God  are  to  be  heard  with  hu- 

mility, and  that  many  weigh  them  not 121 

IV.  That  we  ought  to  live  in  truth  and  humility  be- 

fore God 124 


Contents. 


Vll 


Chapter  Page 

V.  Of  the  wonderful  effect  of  divine  love 127 

VI.  Of  the  proof  of  a  true  lover  [of  Christ] 131 

VII.  Of  concealing  grace  under  the  guard  of  humility  134 
VIII.  Of  a  mean  conceit  of  ourselves  in  the  sight  of 

God 138 

IX.  That  all  things  are  to  be  referred  unto  God,  as 

their  last  end 139 

X.  That  to  despise   the  world  and  serve  God,  is  a 

sweet  life 141 

XI.  That  the  longings  and  desires  of  our  hearts  are  to 

be  examined  and  moderated 144 

XII.  Of  the  growth  of  patience  in  the   soul,  and  of 

striving  against  concupiscence 146 

XIII.  Of  the  obedience  of  one  in  humble  subjection, 

after  the  example  of  Jesus  Christ 149 

XIV.  Of  the  duty  of  considering  the  secret  judgments 

of  God,  that  so  we  be  not  lilted  up  for  any- 
thing good  in  us 151 

XV.  In  everything  which  we  desire,  how  we  ought  to 

stand  affected,  and  what  we  ought  to  sa}'.  . .  .   153 
XVI.  That  true  comfort  is  to  be  sought  in  God  alone.  155 
XVII.  That  all  our  anxieties  are  to  be  placed  on  God. .  157 
XVIII.  That  temporal  miseries  must  be  borne  patiently, 

after  the  example  of  Christ 159 

XIX.  Of  the  endurance  of  injuries,  and  of  the  proof  of 

true  patience 161 

XX.  Of  the  acknowledging  of  our  own  infirmities; 

and  of  the  miseries  of  this  life v . .  163 

XXI.  That  we  are  to  rest  in  God  above  all  things  which 

are  good,  and  above  all  His  own  gifts 166 

XXII.  Of  the  remembrance  of  God's  manifold  benefits.   170 

XXIII.  Of  four  things  that  bring  much  inward  peace. . .  173 

XXIV.  Of  avoiding   curious   inquiry  into  other   men's 

lives 176 

XXV.  Wherein  firm  peace  of  heart  and  true  spiritual 

progress  consisteth 177 

XXVI.  Of  the  excellency  of  a  free  mind,  which  is  sooner 

gained  by  humble  prayer  than  by  reading. . . .   180 


VllI 


Contents. 


Chapter  Page 

XXVII.  That  it  is  private  love  which  most  hindereth 

from  the  chiefest  good 182 

XXVIII.  Against  the  tongues  of  slanderers 184 

XXIX.  How  we  ought  to  call  upon  God,  and  to  bless 

Him  when  tribulation  is  upon  us 185 

XXX.  Of  craving  the  divine  aid,  and  confidence  of 

recovering  grace 187 

XXXI.  Of  the  contempt  of  all  creatures,  to  find  out 

the  Creator 190 

XXXII.  Of  self-denial,  and  renouncing  every  evil  ap- 
petite   193 

XXXIII.  Of  inconstancy  of  heart,  and  of  having  our 
final  intentions  directed  unto  God 195 

XXXIV.  That  God  is  sweet  above  all  things,  and  in  all 
things,  to  him  that  loveth  Him 197 

^y  XXXV.  That  there  is  no  security  from  temptation  in 

this  life 199 

XXXVI.  Against  the  vain  judgments  of  men 201 

XXXVII.  Of  pure  and  entire  resignation  of  ourselves, 

for  the  obtaining  freedom  of  heart 203 

XXXVIII.  Of  good  government  in  things  external,  and 

of  having  recourse  to  God  in  dangers 205 

XXXIX.  That  a  man  should  not  be  fretful  in  matters 

of  business 207 

XL.  That  man  hath  no  good  of  himself,  nor  any- 
thing whereof  he  can  glory 208 

XLI.  Of  the  contempt  of  all  temporal  honor 211 

XLII.  That  our  peace  is  not  to  be  set  o\\  men 212 

XLIII.  Against  vain  and  secular  knoAvledge 214 

XLIV.  Of  not  fetching  trouble  to  ourselves  from  out- 

wai'd  things 216 

XLV.  That  credit  is  not  to  be  given  to  all,  and  that 

man  is  prone  to  offend  in  words 217 

XLVI.  Of  putting  our  trust  in  God  when  evil  words 

arise 220 

XL VII.  That  all  grievous  things  are  to  be  endured  for 

the  salve  of  eternal  life 224 

XL VIII.  Ofthedayofeternity,andthislife'sstraitnesses  226 


Contents.  ix 

Chapter  Page 
XLIX.  Of  the  desire  of  everlasting  life,  and  how  great 
re\s'ards  are  promised  to  those  that  strive  reso- 
lutely    230 

L.  How  a  desolate  person  ought  to  offer  himself  into 

the  hands  of  God 235 

LI.  That  a  man  ought  to  employ  himself  in  works  of 
humility,  when  strength  is  wanting  for  higher 

,  employments 239 

LII.  That  a  man  ought  not  to   account  himself  as 
worthy  of  comfort,  but  rather  as  deserving  of 

chastisement 240 

LIII.  That  the  grace  of  God  doth  not  join  itself  with 

those  who  relish  earthly  things 243 

LIV.  Of  the  different  motions  of  nature  and  grace. . . .  245 
LV.  Of  the  corruption  of  nature,  and  efficacy  of  divine 

grace 250 

LVI.  That  we  ought  to  deny  ourselves  and  imitate 

Christ  by  the  Cross 254 

LVII.  That  a  man  should  not  be  too  much  dejected, 

even  when  he  falleth  into  some  defects 257 

LVIII.  That  high  matters  and  God's  secret  judgments  are 

not  to  be  nan'owly  inquired  into 259 

LIX.  That  all  our  hope  and  trust  is  to  be  fixed  in  God 

alone 265 


THE  FOURTH  BOOK. 

CONCERNING  THE   SACRAMENT. 

A  devout  Exhortation  to  the  Holy  Communion. .  269 
I.  With  how  great  reverence  Christ  ought  to  be  re- 
ceived   270 

II.  That  the  great  goodness  and  love  of  God  is  exhib- 
ited to  man  in  this  Sacrament 277 

III.  That  it  is  profitable  to  communicate  often 281 


X 


Contents. 


Chapter  Page 

IV.  That  many  benefits  are  bestowed  upon  them  that 

communicate  devoutly 284 

V.  Of  the  dignity  of  this  Sacrament,  and  of  the  min- 
isterial function 288 

VI.  An  inquiry  concerning  [spiritual]  exercise  before 

Communion 290 

VII.  Of  thoroughly  searching  our  own  conscience,  and 

of  holy  purposes  of  amendment 201 

VIII.  Of  the  oblation  of  Christ  on  the  Cross,  and  of  res- 
ignation of  ourselves 294 

IX.  That  we  ought  to  offer  up  ourselves  and  all  that 

is  ours  unto  God,  and  to  pray  for  all 296 

X.  That  the  Holy  Communion  is  not  lightly  to  be 

forborne '299 

XI.  That  the  Body  and  Blood  of  Christ  and  the  Holy 
Scriptures  are  most  necessary  unto  a  faithful 

soul 303 

XII.  That  he  who  is  about  to  communicate  with  Christ 

ought  to  prepare  himself  with  great  diligence . .  308 

XIII.  That  the  devout  soul  ought  with  the  whole  heart 

to  seek  union  with  Christ  in  the  Sacrament. .  .  311 

XIV.  Of  the  fervent  desire  of  some  devout  persons  to 

receive  the  Body  and  Blood  of  Christ 314 

XV.  That  the  grace  of  devotion  is  obtained  by  humil- 
ity and  denial  of  ourselves 316 

XVI.  That  we  ought  to  lay  open  our  necessities  to  Christ, 

and  to  crave  His  grace 318 

XVII.  Of  fervent  love,  and  vehement  desire  to  receive 

Christ 320 

XV^m  That  a  man  should  not  be  a  curious  searcher  into 
the  Holy  Sacrament,  but  an  humble  follower  of 
Christ,  submitting  his  sense  to  divine  faith ...     323 


INTRODUCTION 


ELL  may  old  Richard  Crashaw's  words, 
.  applied  to  the  Book  of  Common  Prayer, 
■'  Lo !  here  a  little  volume  but  g-reat 
book,"  come  up  to  mind  as  we  open  the  treatise 
De  Imitatione  Christi.  Small  though  it  is  in  size, 
it  has  outlived  whole  libraries  of  ponderous  tomes. 
Springing  from  a  monastery,  the  work  of  one  whose 
life  and  labors  were  consecrated  to  the  Church  of 
Rome,  it  has  sho^vn  so  clear  a  stamp  of  our  com- 
mon Christianity,  and  has  borne  besides  so  few 
traces  of  error  in  doctrine,  precept  or  example, 
that  the  followers  of  Luther  and  Calvin,  of  Cran- 
mer  and  Knox,  of  Whitefield  and  Wesley,  have 
owned  it  as  worthy  of  use  in  the  soul's  humble 
access  to  its  Maker's  presence.  And  so  this  little 
volume,  —  a  book  for  the  heart  and  the  closet,  — 
comes  do\vn  to  us  with  the  consenting  voice  of  all 
past  time  in  its  praise,  since  the  day  it  fii'st  came 
forth  from  the  cell  of  a  Kemp  is.  And  whether 
its  words  of  prayer  and  precept,  its  rules  for  holy 
living  and  self-examination,  have  met  the  eye  from 
the  parchment  page,  glowing  with  the  painter's 
witchmg  skill,  and  splendid  in  its  surroundings  of 
1 


-^% 


2  Introduction. 

ivory,  gold,  or  precious  stones,  or  from  the  well- 
thumbed  pocket  volume,  dear  to  the  humble  Chris- 
tian of  some  unknown  spot  of  earth,  its  voice  has 
been  ever  the  same.  It  takes  of  the  things  of 
Christ  and  commends  them  unto  us.  It  reveals 
the  mind,  and  it  repeats  the  words,  of  Him  who 
was  "  given  to  be  unto  us  both  a  sacrifice  for  sin, 
and  also  an  example  of  godly  life."  Is  the  Mas- 
ter heard  now-a-days  as  of  old,  crying  in  the  mar- 
ket-places or  whispering  in  the  ear  the  gracious 
"  Follow  Me,"  of  invitation  ?  To  Christ  and  to 
His  service  this  little  book,  the  precious  legacy  of 
the  old  Christianity,  summons  us  with  ceaseless 
call.  Does  the  Lord  lay  on  our  shoulders  the 
cross,  and  bid  us  trace  the  Via  Dolorosa  of  suf- 
fering, shame,  and  sorrow  ?  Ah  !  this  little  book 
has  been  the  soul's  companion  through  many  a  sad 
Gethsemane,  and  up  the  steep  sides  of  many  a 
spiritual  Golgotha.  And  does  the  Lord  in  mercy 
to  us  mingle  with  His  commands,  promises  of  the 
hundred-told  recompense  of  reward  ?  Here,  too, 
is  the  crown  displayed  above  the  cross,  and  in  the 
splendor  of  its  shining  we  are  taught  to  despise 
the  shame,  and  deem  the  earth's  affections  light. 
It  w^ould  have  us  followers  of  Christ,  not  afar  off, 
as  was  Peter  the  night  of  the  betrayal,  but  near 
at  hand,  pressing  close  and  closer  to  our  Lord. 
Lowly,  like  the  lowly  Jesus,  would  it  make  us, 
who  would  take  His  yoke  upon  us  and  learn  of 
Him.    Humble,  as  He  was  who  trod  so  patiently  the 


Introduction.  3 

sands  of  Palestine  on  ceaseless  missions  of  willing 
service  to  poor,  sick,  and  suffering  humanity,  would 
it  make  us,  who  are  so  prone  to  pride,  so  selfish  in 
every  thought  and  aim.  It  bids  us  strive  to  enter 
into  the  straight  gate.  Its  call  is  to  unceasmg  watch- 
fulness and  prayer.  It  opens  to  us  ourselves, — 
our  hearts  that  we  so  willingly  veil  even  from  our 
own  inspection,  and  in  all  our  sin  and  shame  it 
would  bring  us  to  the  Saviour,  and  when  folded  in 
His  arms,  it  would  keep  us  ever  near  to  Him. 

It  is  the  close  copying  of  Bible  truths  and  Bible 
teachings  which  has  made  this  little  book  a  world's 
invaluable  heritage.  Times  change,  and  so  do  cir- 
cumstances, but  the  heart  of  man  is  still  the  same. 
Each  generation  repeats  the  experience  of  that 
which  precedes  it,  and  we  of  to-day  are  called 
upon  to  meet  the  same  trials  and  temptations,  the 
same  sorrows  and  disappointments,  which  drove 
the  Chriotian  of  mediaeval  times  to  the  cloister, 
and  which  should  drive  us,  not  indeed  to  the  lonely 
cell  of  the  anchorite,  but  to  that  anchorite's  self- 
examination,  self-denial,  and  consecration  unto 
God.  There  is  no  "  royal  road  "  to  heaven,  now 
that  a  Luther's  voice  has  uttered  the  reformation 
doctrine,  in  which  reechoed  the  primitive  belief, 
"  The  just  shall  live  by  faith."  Faith  that  is  real, 
living,  is  an  energizing  power.  Our  union  with 
Christ  our  Lord,  has  tests  by  which  it  may  be 
knoAvn.  The  branch  united  to  the  living  vine 
bears  fruit,  by  which  it  may  be  recognized  by  all 


A 


»'■< 


4  Introduction. 

men.  As  Chalmers  says,  "  The  utter  renunciation 
of  self —  the  surrender  of  all  vanity  —  the  patient 
endurance  of  evils  and  wrongs  —  the  crucifixion 
of  natural  and  worldly  desires  —  the  absorption 
of  all  our  interests  and  passions  in  the  enjoyment 
of  God  —  and  the  subordination  of  all  we  do,  and 
of  all  we  feel,  to  His  glory  —  these  form  the  lead- 
ing virtues  of  our  pilgrimage,  and,  m  the  very  pro- 
portion of  their  rarity  and  their  painfulness,  are 
they  the  more  effectual  tests  of  our  regeneration." 
And  so,  oven  in  our  activity  there  is  need  of  med- 
itation, watchfulness,  and  prayer.  Ours  may  else 
become  a  mere  perfunctory  Christianity,  a  mechan- 
ical routine  of  words  spoken  and  deeds  done  in 
the  name  of  the  Master,  and  all  the  while  desti- 
tute of  that  inner,  higher  spiritual  life,  without 
which  we  and  all  our  works  are  dead  before  God. 
The  cross,  then,  must  be  laid  upon  our  shoulders, 
that  cross  which  of  old  was  the  badge  of  shame, 
as  well  as  the  instrument  of  cruel  tortures.  We 
must  often  be  perfected,  as  was  the  Master, 
through  suffering.  Ours  must  be  the  lonely  vigils 
with  Christ  of  whole  nights  spent  in  prayer.  Ours 
must  be  th^  painful  self-denials,  in  which  the  Son 
of  God  becomes  our  exemplar.  We  must  often 
call  back  the  hands  from  labor,  that  the  heart  may 
pray  to  God,  and  we  must  sometimes  turn  our  gaze 
away  from  the  unclouded  brightness  of  the  sun 
of  righteousness,  to  look  within  upon  ourselves, 
and  see  our  sin  and  sliame. 


-•% 


Introduction.  ^ 

In  this  work  of  self-examination,  this  wonderfui 
little  book  is  comforting  to  anxious,  faithful  souls. 
Its  "  short,  quivering  sentences "  clinging  to  the 
memory,  could  not  fail  of  influencing  the  life,  and 
the  life  influenced  by  its  maxims  and  controlled 
by  its  sober,  scriptural  requirements,  will  be  that 
of  one  working  out  his  own  salvation  with  fear 
and  trembling,  conscious  all  the  while  that  God  is 
working  in  and  with  him  both  to  will  and  to  do  of 
His  own  good  pleasure. 

Nor  may  it  be  truly  said  of  this  manual  of  the 
iimer  spiritual  life,  as  the  eloquent  historian  of 
Latin  Christianity  has  asserted,  that  "  it  is  abso- 
lutely and  entirely  selfish  in  its  aim  as  in  its  acts." 
Granted,  to  quote  the  further  criticism  of  this  gift- 
ed author,  that  "  its  sole,  single,  exclusive  object 
is  the  purification,  the  elevation  of  the  individual 
soul,  of  the  man  absolutely  isolated  from  his  kmd, 
of  the  man  dwelling  alone  in  solitude,  in  the  her- 
mitase  of  his  own  thouirhts ;  Avith  no  fears  or 
hopes,  no  sympathies  of  our  common  nature." 
Still  it  does  not  follow,  even  from  this,  that  a 
help  to  individual  sanctification  necessarily  in- 
duces selfishness.  Well  does  Dean  Goodwin,  in 
his  Introduction  to  a  paraphrase  of  this  book, 
meet  this  charge.  "  It  appears  to  me  that  any 
devout  reader  of  the  book  would  say,  '  certainly 
the  reading  of  this  book  does  not  encourage  me 
to  be  selfish,  but  rather  makes  me  ashamed  of  sel- 
jSshness.     It  is  true  that  my  duty  to  my  neighbor 


6  Introduction. 

is  not  the  principal  theme  of  the  book  ;  but,  still, 
I  feel  that  if  I  could  realize  in  my  heart  some- 
thing of  that  intense  spirit  of  devotion,  that  near- 
ness to  God,  that  seraphic  piety  which  animates 
the  Imitation,  it  would  come  out  and  show  itself 
in  my  conduct."  And  the  life  and  conduct,  spring- 
ing thus  from  intimate  union  and  commimion  with 
God,  would  be,  as  was  the  Master's,  world-wide 
in  its  grasp  of  love,  untiring  in  its  efforts  for  other's 
good. 

We  must,  however,  bear  in  mind  that  the  Imi- 
tation nowhere  claims  to  be  a  "  Complete  Duty  of 
Man."  It  is  doubtful  if  the  title  which  it  bears 
was  ever  given  it  by  its  author,  of  whom  the  le- 
gend tells  us  that  he  wrote  down  words  whicli  the 
Lord  seemed  to  use  in  spiritual  converse  with  him. 
And  so  the  work  is  a  gathering  together  of  hints 
and  helps  for  those  who  are  looking  heavenward. 
We  seem,  as  we  turn  its  pages,  to  realize  some- 
what the  truth  of  the  monkish  tale,  that  when  the 
simple-minded  Thomas  was  walking  with  his  breth- 
ren in  the  convent  or  the  garden,  and  felt  the  in- 
ner call,  he  would  say,  "  Dear  Brethren,  I  must 
go ;  there  i«  some  One  waiting  for  me  in  my  cell." 
And  Avhat  tlie  Lord  Jesus  seemed  to  say  to  Thomas, 
and  what  the  monk  replied,  we  have  in  the  Imita- 
tion for  our  instruction,  and  so  far  as  it  has  the 
stamp  of  Christ's  own  mind  and  words  as  revealed 
in  the  inspired  pages,  it  has  made  this  book  the 
treasured  manual  of  the  heavenly-minded  Leigh- 


Introduction.  n 

ton,  the  earnest  and  unselfish  Wesley,  the  impas- 
sioned Whitefield,  and  the  intellectual  Chalmers, 
with  a  host  of  others  of  every  creed  and  every 
clime. 

And  this,  too,  in  spite  of  phrases  and  expres- 
sions, not  alone  in  the  book  de  Sacramento,  but 
scattered  throughout  the  Imitation,  with  which 
one  clmo;m2:  to  the  doctrines  of  the  Reformation 
and  the  primitive  belief  cannot  but  dissent.  While 
we  confess  the  existence  of  these  imperfections, 
consequent  upon  the  age  in  which  the  book  ap- 
peared and  the  circumstances  under  which  its 
words  were  penned,  we  surely  have  reason  for 
grateful  surprise  that  so  little  of  an  exceptionable 
nature  is  met  with  here.  So  clear  is  the  Imita- 
tion in  its  allegiance  to  Him,  our  Lord,  who  is 
"  all  in  all,"  so  free  is  it  from  mino-lino-s  with  the 
erroneous  teachings  of  the  times,  so  plainly  are 
even  the  leanings  of  its  errors  to  the  side  of  truth, 
that  the  earnest  and  well-grounded  Christian  heart 
has  no  difficulty  in  separating  the  true  from  the 
false  in  its  words  and  precepts.  Though,  in  refer- 
ence to  the  nature  of  the  Sacrament,  as  earlier 
with  regard  to  monkish  austerities  and  mediaeval 
teachings,  its  language  may  be  very  strong,  —  too 
strong,  in  fact,  —  it  may  even  in  its  exaggeration 
inspire  us,  in  an  age  of  low  views  of  the  sacra- 
ments and  loose  notions  of  doctrines  as  well  as 
duties,  with  greater  reverence  as  we  draw  near 
so  adorable  a  mystery  in  which  to  feed  on  Christ 


8  Introduction. 

our  Lord  by  faith  with  thanksgiving.  It  should 
insjDiie  us  to  agonizing  effort  to  enter  in  at  the 
straight  gate  that  leadeth  unto  life. 

Passing  from  the  book  to  its  author,  it  would 
hardly  accord  with  our  plan  to  open  anew  the 
controversy  which  for  a  time  agitated  the  ecclesi- 
astical world,  whether  the  writer  of  the  treatise 
De  Tmitatione  was  Thomas  a,  Kempis,  one  of  the 
regular  canons  of  Mount  St.  Agnes,  near  Zwoll, 
or  the  Benedictine  Jean  Gersen.  This  dispute, 
which  surrounded  the  death-bed  of  Jjellarmine 
with  bickerings  of  contending  Kempists  and  Ger- 
senites ;  which  engaged  the  attention  of  Richelieu, 
though  it  failed  of  a  decision  at  his  hands ;  which 
was  at  one  time  deemed  so  dangerous  to  the  peace 
of  Paris  that  the  Prevot  forbade  its  discussion  in 
that  excitable  city  ;  and  which  was  hardly  settled 
by  the  dictum  of  St.  Francis  de  Sales,  who  ascribed 
the  authorship  neither  to  the  one  claimant  nor  the 
other,  but  to  Ilim  by  whose  inspiration  the  Scrip- 
^  tures  had  been  penned,  has  of  late  years  been  de- 
cided by  the  popular  acclaim,  giving  to  the  pious  a 
Kempis  this  long-disputed  honor.  In  fact,  so  com- 
pletely is  Jiis  claim  established,  that  Dr.  Ullman, 
in  an  exhaustive  memoir  of  Thomas  a  Kempis, 
contained  in  his  "  Reformers  before  the  Reforma- 
tion," does  not  even  raise  the  question  of  a  rival 
claimant,  and  Milman,  in  his  "  Latin  Christianity," 
adds  his  conviction  as  to  the  correctness  of  the 
same  conclusion. 


Introduction.  n 

A  little  io\YYi  on  the  Rhine,  not  far  from  the 
ancient  city  of  Cologne,  was  the  birthplace  of  the 
author  of  the  "  Imitation."  From  this  town  of 
Kempen  or  Kampen,  Thomas  Hamerken  received, 
agreeably  to  the  custom  of  the  time,  the  name  by 
which  he  is  generally  known  —  Thomas  a  Kempis. 
Springing  from  poverty  as  he  did,  the  schools  of 
the  Brethren  of  the  Common  Lot  offered  the  means 
of  shelter,  support,  and  instruction  to  the  youth, 
already  taught  by  a  Christian  mother  the  lessons 
of  purity  and  piety  never  to  be  effaced.  Won  by 
the  beauty  of  holiness  as  exhibited  in  the  lives  of 
Brethren  of  the  Common  Lot,  the  young  scholar 
soon  entered  into  full  outward  fellowship  with  the 
Society.  Under  their  direction  his  days  were  di- 
vided between  the  study  and  the  copying  of  the 
Holy  Scriptures  and  the  devotional  exercises  of 
the  Brethren.  The  natural  bent  of  a  Kempis 
towards  the  life  of  quiet,  contemplative  piety,  had 
now  its  full  exercise.  The  retirement  of  the 
cloister  for  private  meditation,  and  the  devotions 
of  the  Church  for  public  worship,  gave  him  rich 
antepasts  of  heaven.  The  peaceful  flow  of  quiet 
happiness,  interrupted  only  by  the  requirements 
of  duty  or  the  calls  to  prayer,  knew  nothing  of 
the  angry  swellings  of  the  Avaves  of  this  trouble- 
some world  without.  It  was  this  attractive  feat- 
ure in  the  life  of  the  Brethren  around  him  in  the 
Brother-House  of  Ueventer,  where  seven  years 
passed  swiftly  m  prayer  and  study,  that  led  the 


1 0  Introduction. 

young  brother,  under  the  advice  of  his  beloved 
friend  and  master  Florentius,  to  enter  the  Augus- 
tinian  convent  on  Mount  St.  Agnes,  situated  near 
the  town  of  Zwoll.  This  monastery,  then  but  re- 
cently erected,  and  with  slender  means,  was  the 
home  of  Thomas  for  his  earthly  years,  and  to  him 
it  owes  its  rise  from  obscurity  and  its  lasting  re- 
nown. The  novitiate  of  the  youth  occupied  five 
years.  The  assumption  of  the  monkish  habit 
marked  the  sixth,  and  it  Avas  not  until  the  seventh 
year  of  his  residence  in  the  convent  that  he  took 
the  vows  which,  with  his  priestly  obligations, 
bound  him  irrevocably  to  the  religious  life.  In 
the  quiet  but  engrossmg  duties  of  his  new  voca- 
tion, in  the  preparation  of  religious  discourses  and 
the  copying  of  books  with  a  careful  hand,  and  in 
the  pleasant  walks  of  authorship,  compiling  the 
lives  of  the  more  eminent  of  his  brethren  who  had 
passed  from  earth,  and  composing  that  treatise  to 
which  he  owes  his  fame,  he  spent  piously  and  use- 
fully his  cloistered  life.  Work  mingled  with  wor- 
ship and  strengthened  by  contemplation,  made  up 
the  history  of  the  day,  and  each  day  was  like  its 
predecessor.  Advanced  to  the  stewardship  of  the 
convent  he  found  its  demands  too  onerous,  and 
seeking  again  his  former  position  as  sub-prior,  he 
held  this  office  till  the  summer  of  1471,  when,  at 
the  age  of  ninety-one  or  two,  his  Master  called 
him  to  Himself  Little  thought  he,  as  his  spirit 
passed  to  the  Paradise  of  God,  that  one  of  the  works 


Introduction.  1 1 

he  left  behind  was  to  be  cherished  as  a  spiritual 
help,  even  to  the  last  ages  of  the  world.  He  had 
renounced  that  world  and  all  its  honors.  He  had 
never  cared  for  fame  or  influence.  But  he  had 
sought  first  the  kingdom  of  God  and  His  righteous- 
ness, and  God,  in  the  rich  fulness  of  His  bounty 
and  love,  added  all  these  things  unto  him. 

We  pause  on  the  threshold  of  this  invaluable 
work  only  to  quote  the  glowing  words  of  Chal- 
mers, with  which  he  closes  liis  Introductory  Essay 
to  the  Imitation.  These  words  are  worthy  of  the 
book  they  were  designed  to  preface,  and  worthy, 
too,  of  that  pious  monk  who  had  long  been  sleep- 
ing in  the  dust  of  the  earth,  when,  amidst  much 
prejudice  and  ignorance,  this  mighty  champion  of 
his  work  appeared  and  won  for  it  continued  and 
extended  influence. 

"  It  exposes  alike  the  sufferings  and  the  delights 
which  attach  to  a  life  of  sacredness  :  and  its  whole- 
some tendency  is  to  reconcile  the  aspirant  after 
eternal  life  to  the  whole  burden  of  that  cross  on 
earth  which  he  must  learn  to  bear  with  submis- 
sion and  cheerfulness,  until  he  exchanges  it  in 
heaven  for  a  crown  of  glory.  Such  a  work  may 
be  of  service  in  these  days  of  soft  and  silken  pro- 
fessorship —  to  arouse  those  who  are  at  ease  in 
Zion ;  to  remind  them  of  the  terms  of  the  Chris- 
tian discipleship,  as  involving  a  life  of  conflict  and 
watchfulness,  and  much  labor  ;  to  make  them  jeal- 
ous of  themselves,  and  jealous  of  that  evil  nature, 


12 


Introduction. 


the  power  of  which  must  be  resisted  ;  but  from  the 
besetting  presence  of  which  we  shall  not  be  con- 
clusively delivered,  until  death  shall  rid  us  of  a 
framework,  the  moral  virus  of  which  may  be  kept 
in  check  while  we  live,  but  cannot  be  eradicated 
by  any  process  short  of  dissolution." 

W.  S.  P. 


ADMONITIONS,   USEFUL  FOR  A  SPIRITUAL  LIFE. 


CHAP.  I. 

OF  THE    IMITATION    OF    CHRIST,    AND    CONTEMPT 
OF  ALL    THE    VANITIES   OF  THE   WORLD. 


E  that  followeth  Me,  walketh  not  in 
1^'  darkness,"^  saith  the  Lord.  These  are 
the  words  of  Christ,  by  wliich  we  are 
admonished  how  we  ought  to  imitate  His  life 
and  manners,  if  we  will  be  truly  enlightened, 
and  be  delivered  from  all  blindness  of  heart. 

Let    therefore   our   chiefest    endeavor   be,    to 
meditate  upon  the  life  of  Jesus  Christ. 

2.  The  doctrine  of  Christ  exceedeth   all   the 
doctrines  of  holy  men ;    and  he  that   hath   the 
Spirit,  will  find  therein  an  hidden  manna. 
1  John  viii.  [12.] 


14        Of  Contempt  of  Worldly  Vanities. 

But  it  falleth  out,  that  many  who  often  hear 
the  Gospel  of  Christ,  are  yet  but  little  affected, 
because  they  are  void  of  the  Spirit  of  Christ. 

But  whosoever  would  fully  and  feelingly  un- 
derstand the  words  of  Christ,  must  endeavor  to 
conform  his  life  wholly  to  the  life  of  Christ. 

3.  What  will  it  avail  thee  to  dispute  profoundly 
of  the  Trinity,  if  thou  be  void  of  humility,  and 
art  thereby  displeasing  to  the  Trinity  ? 

Surely  high  words  do  not  make  a  man  holy 
and  just ;  but  a  virtuous  life  maketh  him  dear  to 
God. 

I  had  rather  feel  compunction,  than  understand 
the  definition  thereof. 

If  thou  didst  know  the  whole  Bible  by  heart, 
and  the  sayings  of  all  the  philosophers,  what 
would  all  tliat  profit  thee  without  the  love  of 
God,^  and  without  grace  ? 

Vanity  of  vanities,  and  all  is  vanity,^  except  to 
love  God,  and  to  serve  Him  only. 

This  is  the  highest  wisdom,  by  contempt  of  the 
world  to  tend  towards  the  kingdom  of  Heaven. 

4.  Vanity  therefore  it  is,  to  seek  after  perish- 
ing richeS,  and  to  trust  in  them. 

It  is  also  vanity  to  hunt  after  honors,  and  to 
climb  to  high  degree. 

It  is  vanity  to  follow  the  desires  of  the  flesh, 
and  to  labor  for  that  for  which  thou  must  after- 
wards suffer  more  grievous  punishment. 

1  1  Cor.  xiii.  [2.]  2  Eccles.  i  [2.] 


Of  the  Ilumhle   Conceit  of  Ourselves.       i  c 

Vanity  it  is,  to  wish  to  live  long,  and  to  be  care- 
less to  live  well. 

It  is  vanity  to  mind  only  this  present  life,  and 
not  to  foresee  those  things  which  are  to  come. 

It  is  vanity  to  set  thy  love  on  that  which  speed- 
ily passeth  away,  and  not  to  hasten  thither  where 
everlasting  joy  abideth. 

5.  Call  often  to  mind  that  proverb,  "  That  the 
eye  is  not  satisfied  with  seeing,  nor  the  ear  filled 
with  hearing."  -^ 

Endeavor  therefore  to  withdraw  thy  heart  from 
the  love  of  visible  things,  and  to  turn  thyself  to 
the  invisible. 

For  they  that  follow  their  sensuality,  do  stain 
their  own  consciences,  and  lose  the  favor  of  God. 


CHAP.  n. 

OF   THE  HUMBLE    CONCEIT  OF   OURSELVES. 

A  LL  men  naturally  desire  to  know ;  "^  but  what 
■^-^  availeth  knowledge  without  the  fear  of 
God? 

Surely,  an  humble  husbandman  that  serveth 
God,  is  better  than  a  proud  philosopher  that  neg- 
lecting himself  laboreth  to  understand  the  coui'se 
of  the  heavens. 

Whoso   knoweth  himself  well,  groweth  more 
1  Eccles.  i.  [8.]         2  Eccles.  i.  [13.]  Arist.  Metaphys.  I.  1. 


.}.-^ 


1 6       Of  the  Humble   Conceit  of  Ourselves. 

mean  in  his  own  conceit,  and  deligliteth  not  in  the 
praises  of  men. 

If  I  understood  all  things  in  the  world,  and 
were  not  in  charity,  what  Avoiild  that  help  me  in 
the  sight  of  God,  who  will  judge  me  according  to 
my  deeds  ? 

2.  Cease  from  an  inordinate  desire  of  knowing, 
for  therem  is  much  distraction  and  deceit. 

The  learned  are  well  pleased  to  seem  so  to 
others,  and  to  be  accounted  wise.^ 

There  be  many  things,  which  to  know  doth 
little  or  nothing  profit  the  soul: 

And  he  is  very  unwise,  that  is  intent  upon  other 
things  than  those  that  may  avail  him  for  liis  sal- 
vation. 

Many  words  do  not  satisfy  the  soul ;  but  a  good 
life  comforteth  the  mind,  and  a  pure  conscience 
giveth  great  assurance  in  the  sight  of  God. 

3.  How  much  the  more  thou  knowest,  and  how 
much  the  better  thou  understandest,  so  much  the 
more  grievously  shalt  thou  therefore  be  judged, 
unless  thy  life  be  also  more  holy. 

Be  not  therefore  extolled  in  thme  own  mind  for 
any  art* or  science  [which  thou  knowest],  but 
rather  let  the  knowledge  given  thee  make  thee 
more  humble  and  cautious. 

If  thou  thinkest  that  thou  understandest  and 
knowest  much;  know  also  that  there  be  many 
things  more  which  thou  knowest  not. 

1  1  Cor.  viii.  [1.]  *     . 


Of  the  Doctrine  of  Truth.  \  7 

Affect  not  to  be  over- wise,  but  rather  acknowl- 
edge thine  own  ignorance.^ 

Why  wilt  thou  prefer  thyself  before  others, 
sith  there  be  many  more  learned,  and  more  skil- 
ful in  the  Scripture  than  thou  art  ? 

If  thou  wilt  know  or  learn  anything  profit- 
ably, desire  to  be  unknown,  and  to  be  little  es- 
teemed of  [by  man]. 

4.  The  highest  and  most  profitable  reading  is 
the  true  knowledge  and  consideration  of  ourselves. 

It  is  great  wisdom  and  perfection  to  esteem 
nothing  of  ourselves,  and  to  think  always  well 
and  highly  of  others. 

If  thou  shouldst  see  another  openly  sin,  or  com- 
mit some  heinous  gffence,  yet  oughtest  thou  not 
to  esteem  the  better  of  thyself;  for  thou  knowest 
not  how  long  thou  shalt  be  able  to  remain  in  good 
estate. 

We  are  all  frail,^  but  thou  oughtest  to  esteem 
none  more  frail  than  thyself. 


CHAP.  HI. 

OF   THE  DOCTRINE   OF   TRUTH. 

HAPPY  is  he  whom  truth  by  itself  doth,  teach,' 
not  by  figures  and  words  that  pass  away; 
but  as  it  is  in  itself. 

1  Rom.  xii.  [16.]        2  Gen.  viii.  [21.]        3  Psalm  xciv.  [12.] 
2 


1 8  Of  the  Doctrine  of  Truth. 

Our  own  oiDiiiion  and  our  owti  sense  do  often 
deceive  us,  and  they  discern  but  little. 

What  availeth  it  to  cavil  [and  dispute]  much 
about  dark  and  hidden  things  ;  ^  whereas  for  being 
ignorant  of  them  we  shall  not  be  so  much  as  re- 
proved at  the  day  of  judgment  ? 

It  is  a  great  folly  to  neglect  the  things  that  are 
profitable  and  necessary,  and  give  our  minds  to 
that  which  is  curious  and  hurtful :  we  have  eyes 
and  see  not.^ 

2.  And  what  have  w^e  to  do  with  genus  and  spe- 
cies, [the  dry  notions  of  logicians  ?] 

He  to  whom  the  Eternal  Word  speaketh,  is 
delivered  from  a  world  of  uimecessary  concep- 
tions. 

From  that  one  Word  are  all  things,  and  all 
speak  that  one ;  and  this  is  the  Beguming,  wliich 
also  speaketh  unto  us. 

No  man  without  that  [Word]  understandeth  or 
judgeth  rightly. 

He  to  whom  all  things  are  one,  he  who  redu- 
ceth  all  thmgs  to  one,  and  seetli  all  thmgs  in  one ; 
may  enjoy  a  quiet  mind,  and  remain  peaceable  in 
God. 

O  God,  who  art  the  truth,  make  me  one  with 
Thee  in  everlasting  charity. 

It  is  tedious  to  me  often  to  read  and  hear  many 
thinofs  :  In  Thee  is  all  that  I  would  have  and  can 

o 

desire. 

1  Ecdes.  iii.  [9-11.]  ^  Psalm  cxv.  [5.] 


Of  the  Doctrine  of  Truth.  ig 

Let  all  doctors  hold  their  peace ;  let  all  creat- 
ures be  silent  in  Thy  sight;  speak  Thou  alone 
unto  me. 

3.  The  more  a  man  is  united  within  himself, 
and  becometh  inwardly  simple  [and  pure],  so 
much  the  more  and  higher  things  doth  he  imder- 
stand  without  labor ;  for  that  he  receiveth  intel- 
lectual light  from  above.-^ 

A  pure,  sincere,  and  stable  spirit  is  not  dis- 
tracted, [though  it  be  employed]  in  many  works ; 
for  that  it  works  all  to  the  honor  of  God,  and 
inwardly  being  still  and  quiet,  seeks  not  itself  in 
anything  it  doth. 

AYho  hinders  and  troubles  thee  more  than  the 
unmortified  affections  of  thine  own  heart  ? 

A  good  and  godly  man  disposeth  witliin  himself 
beforehand  those  things  which  he  is  outwardly  to 
act ; 

Neither  do  they  draw  him  according  to  the  de- 
sires of  an  inordinate  inclination,  but  he  ordereth 
them  according  to  the  prescript  of  riglit  reason. 

Who  hatli  a  greater  combat  than  he  that  labor- 
eth  to  overcome  himself? 

Tliis  ought  to  be  our  endeavor,  to  conquer. our- 
selves, and  daily  to  wax  stronger  and  to  make  a 
further  growth  in  holiness. 

4.  All  perfection  in  this  life  hath  some  imper- 
fection mixed  with  it ;  and  no  knowledge  of  ours 
is  without  some  darkness. 

1  Matt.  xi.  [25.]     Luke  x.  [21.] 


i- 


20  Of  the  Doctrine  of  Truth. 

An  humble  knowledge  of  thyself  is  a  surer  way 
to  God  than  a  deep  search  after  learning ; 

Yet  learning  is  not  to  be  blamed,  nor  the  mere 
knowledge  of  anything  whatsoever  to  be  disliked, 
it  being  good  in  itself,  and  ordained  by  God ;  but 
a  good  conscience  and  a  virtuous  life  is  always  to 
be  preferred  before  it. 

But  because  many  endeavor  rather  to  get 
knowledge  than  to  live  well ;  therefore  they  are 
often  deceived,  and  reap  either  none,  or  very  slen- 
der profit  [of  their  labors]. 

5.  O,  if  men  bestowed  as  much  labor  m  the 
rooting  out  of  vices,  and  planting  of  virtues,  as 
they  do  in  moving  of  questions,  neither  would 
there  so  much  hurt  be  done,  nor  so  great  scandal 
be  given  in  the  Avorld,  nor  so  much  looseness  be 
practised  in  Religious  Houses. 

Truly,  at  the  day  of  judgment  we  shall  not  be 
examined  what  we  have  read,  but  what  we  have 
done ;  -^  not  how  well  we  have  spoken,  but  how 
religiously  we  have  lived. 

Tell  me  now,  where  are  all  those  Doctors  and 
Masters,  with  whom  thou  Avast  well  acquainted, 
whilst  they  lived  and  flourished  in  learning  ? 

Now  Bthers  possess  their  livings  and  perhaps 
do  scarce  ever  think  of  them.  In  their  lifetune 
they  seemed  something,  but  now  they  are  not 
spoken  of. 

G.  O,  how  quickly  doth  the  glory  of  the  world 

1  Matt.  XXV. 


Of  Wisdom  and  Forethought  in  our  Actions.   2  I 

pass  away !  ^  0  that  their  life  had  been  answer- 
able to  their  learnmg  !  then  had  their  study  and 
reading  been  to  good  purpose. 

How  many  perish  by  reason  of  vain  learning  ^ 
in  this  Avorld,  who  take  little  care  of  the  serving 
of  God  : 

And  because  they  rather  choose  to  be  great 
than  humble,  therefore  they  become  vain  in  their 
imaginations.^ 

He  is  truly  great,  that  is  great  in  charity. 

He  is  truly  great,  that  is  little  in  himself,  and 
that  maketh  no  account  of  any  height  of  honor.* 

He  is  truly  \n?>Q,  that  accounteth  all  earthly 
things  as  dung,  that  he  may  gain  Christ.^ 

And  he  is  truly  learned,  that  doetli  the  mil  of 
God,  and  forsaketh  his  own.  will. 


CHAP.  IV. 

OF  WISDOM  AND  FORETHOUGHT  IN  OUR  ACTIONS 

'Wf^  must  not  give  ear  to  every  saying  or  sug- 
"  ^     gestion,^  but  ought  warily  and  leisurely  to 
ponder  things  accorduig  to  [the  will  of]  God. 

But  alas !  such  is  our  weakness,  that  we  often 
rather  believe  and  speak  evil  of  others  than  good. 

1  Eccles.  ii.  [11.]  2  Tit.  i.  [10.]  3  rjoin.  i.  [21.] 

4  Matt,  xviii.  [4.]  and  xxiii.  [11.]  5  I'hil.  jii.  [8.  J 

6  1  John  iv.  [1.] 


22        Of  the  Reading  of  Holy  Scriptures. 

Those  that  are  perfect  men  *  do  not  easily  give 
credit  to  everytliiiig  one  tells  them ;  for  they  know 
that  human  frailty  is  prone  to  evil,^  and  very  sub- 
ject to  fail  in  words.^ 

2.  It  is  great  wisdom  not  to  be  rash  in  thy  pro- 
ceedings,^ nor  to  stand  stiffly  in  tlime  o^Y\\  conceits  ; 

As  also  not  to  believe  everythmg  which  thou 
hearest,  nor  presently  to  relate  again  to  others  ^ 
what  thou  hast  heard  or  dost  beheve. 

Consult  A\'ith  him  that  is  wise  and  conscientious, 
and  seek  to  be  instructed  by  a  better  than  thyself, 
rather  than  to  follow  thine  own  inventions.^ 

A  good  life  maketh  a  man  mse  according  to 
God,^  and  giveth  him  experience  in  many  things.'^ 

The  more  humble  a  man  is  in  himself,  and  the 
more  subject  [and  resigned]  unto  God ;  so  much 
the  more  prudent  shall  he  be  in  all  his  affairs,  and 
enjoy  greater  peace  and  quiet  of  heart. 


CHAP.  V. 

OF  THE  TtEADING  OF  HOLY  SCRIPTURES. 

PRUTII,  not  eloquence,  is  to  be  sought  for  in 
^    Holy  Scripture. 

1  Gen.  viii.  [21.]  2  James  iii.  [2.]  3  Prov,  xix.  [2.] 
4  Prov.  xvii.  [9.]  5  Pj-ov.  xii.  [15. J  6  p.-ov.  xv.  [33.] 
7  Eccles.  i.  [IG.j 

*  See  note  [A.] 


Of  the  Reading  of  Holy  Scriptures.       23 

Each  part  of  the  Scripture  is  to  be  read  with 
the  same  Spirit  wheremth  it  was  ^vi'itten.^ 

We  shoukl  rather  search  after  [our  spiritual] 
profit  hi  the  Scriptures,  than  subtilty  of  speech. 

AYe  ought  to  read  plain  and  devout  books  as 
willingly  as  high  and  profound. 

Let  not  the  authority  of  the  writer  offend  thee, 
whether  he  be  of  great  or  small  learning  ;  but  let 
the  love  of  pure  truth  di'aw  thee  to  read." 

Search  not  who  spoke  this  or  that,  but  mark 
what  is  spoken. 

2.  Men  pass  away,  but  the  trutli  of  the  Lord 
remameth  forever.^  God  speaks  unto  us  sundry 
Avays,  -vWthout  respect  of  persons."* 

Our  o^x\\  curiosity  often  hindereth  us  in  reading 
of  the  Scriptures,  when  as  we  will  examine  and 
discuss  that  which  we  should  rather  pass  over 
mthout  more  ado. 

If  thou  desire  to  reap  profit,  read  ^\\i\\  humility, 
sunplicity,  and  faithfuhiess ;  nor  ever  desu-e  the 
estimation  of  learning. 

Inquire  -willingly,  and  hear  with  silence  the 
words  of  holy  men ;  dislike  not  the  pai-ables  of 
the  Elders,  for  they  are  not  reoomitcd  without 
cause.^ 

1  Rom.  XV.  [4.]  21  Cor.  ii.  [4.] 

3  Psalm  c.Kvii.  [2.]     Luke  xxi.  [33.] 

4  Rom.  ii.  [11.]  X.  [12.]     Col.  iii.  [11.] 

5  Prov.  i.  [G.J    Eccles.  xii.  [9.] 


»■•«- 


24  Of  Inordinate  Affections. 


CHAP.  VI. 

OF  INORDINATE  AFFECTIONS. 

WHENSOEVER  a  man  desireth  anything 
inordinately,  he  is  presently  disquieted  in 
himself. 

The  proud  and  covetous  can  never  rest.  The 
poor  and  humble  in  spirit  live  together  in  all 
peace. 

The  man  that  is  not  yet  perfectly  dead  to  him- 
self, is  quickly  tempted  and  overcome  in  small  and 
trifling  tliino;s. 

The  weak  in  spirit,  and  he  that  is  yet  in  a 
manner  carnal  and  prone  to  sensible  things,  can 
hardly  withdraw  himself  altogether  from  earthly 
desires : 

And  therefore  he  is  often  afflicted,  when  he 
goeth  about  to  withdraw  himself  from  them ;  and 
easily  falleth  into  indignation,  when  any  opposi- 
tion is  made  against  him. 

2.  And  if  he  hath  followed  therein  his  appetite, 
he  is  presently  disquieted  with  remorse  of  con- 
science ;  'for  that  he  yielded  tp  his  passion,  which 
profitetli  him  nothing  to  the  obtainmg  of  the  peace 
he  sought  for. 

True  quietness  of  heart  therefore  is  gotten  by 
•-I-  resisting  our  passions,  not  by  obeying  them. 

There  is  then  no  peace  in  the  heart  of  a  carnal 


Of  Flying  Vain  Hope  and  Pride.         25 

man,  nor  in  him  that  is  addicted  to  outward  things, 
but  in  the  spiritual  and  fervent  man. 


CHAP.  VII. 

OF  FLYING    VAIN  HOPE  AND   PRIDE. 

HE  is  vain  that  putteth  his  trust  ui  man,^  or 
creatures. 

Be  not  ashamed  to  serve  others  for  the  love  of 
Jesus  Chiist ;  nor  to  be  esteemed  poor  in  this 
world. 

Presume  not  upon  thyself,  but  place  thy  hope 
m  God.-^ 

Do  what  lieth  in  thy  power,  and  God  will  assist 
thy  good  affection. 

Trust  not  in  thine  own  knowledge,^  nor  in  the 
subtilty  of  any  living  creature  ;  but  rather  in  the 
grace  of  God,  who  helpeth  the  humble,  and  hum- 
bleth  those  that  are  self-presummg. 

2.  Glory  not  in  wealth  if  thou  have  it,  nor  in 
friends  because  potent ;  but  in  God  who  giveth 
all  things,  and  above  all  desireth  to  give  thee 
Himself. 

Extol  not  thyself  for  the  height  of  thy  stature 
or  beauty  of  thy  person,  which  may  be  disfigured 
and  destroyed  with  a  little  sickness. 

Take  not  pleasure  in  thy  natural  gifts,  or  wit, 
I  Jer.  xvii.  [5.]  ^  Psalm  xxxi.  [1.]  3  Jer.  ix.  [23.] 


26  Of  too  much  Familiarity. 

lest  thereby  thou  displease  God,  to  whom  apper- 
taiiieth  all  the  good,  whatsoever  thou  hast  by 
nature. 

3.  Esteem  not  thyself  better  than  others,^  lest 
perhaps  in  the  sight  of  God,  who  kiioweth  what 
is  in  man,  thou  be  accounted  worse  than  they. 

Be  not  proud  of  well-doing ;  ^  for  the  judgment 
of  God  is  far  different  from  the  judgment  of  men, 
and  that  often  offendeth  Him  Avhich  jjleaseth  them. 

If  there  be  any  good  in  thee,  believe  that  there 
is  much  more  in  others,  that  so  thou  mayest  con- 
serve humility  within  thee. 

It  is  no  prejudice  unto  thee  to  debase  thyself 
under  all  men ;  but  it  is  very  prejudicial  to  thee 
to  prefer  thyself  before  any  one  man. 

The  humble  enjoy  continual  peace,  but  in  the 
heart  of  the  proud  is  envy,  and  frequent  indigna- 
tion. 


CHAP.  VIII. 

THAT   TOO  MUCH  FAMILIARITY  IS   TO   BE 
SHUNNED. 

LAY  not   thy  heart  open  to  every  one ;   but 
treat  of  thy  affairs  Avith  the  wise  and  such 
as  fear  God.^ 

Converse   not   much  with   young   j^eople    and 
strangers.'* 

1  Exodus  iii.  [11.]  2  Job  ix.  [20.] 

8  Eccles.  viii.  [12.]  4  I'rov.  v.  [U).] 


Of  Obedience  and  Subjection.  27 

Flatter  not  the  rich :  neither  do  thou  appear 
willingly  before  great  personages. 

Keep  company  with  the  humble  and  plain  ones, 
with  the  devout  and  virtuous  ;  and  confer  with 
them  of  those  things  that  may  edify.  Be  nc^t 
familiar  with  any  woman ;  but  in  general  com- 
mend all  good  women  to  God. 

Desire  to  be  familiar  with  God  alone  and  His 
Angels,  and  avoid  the  acquaintance  of  men. 

2.  We  must  have  charity  towards  all,  but  famil- 
iarity [with  all]  is  not  expedient. 

Sometimes  it  fiilleth  out,  that  a  person  unknown 
to  us,  is  much  esteemed  of,  fi*om  the  good  report 
given  him  by  others  ;  Avhose  presence  notwith- 
standmg  is  not  grateful  to  the  eyes  of  the  be- 
holders. 

We  think  sometimes  to  please  others  by  our 
company,  and  we  rather  distaste  them  with  those 
bad  qualities  which  they  discover  in  us. 


CHAP.  rx. 

OF  OBEDIENCE  AND    SUBJECTION. 

IT  is  a  great  matter  to  live  in  obedience,  to  be 
under  a  superior,  and  not  to  be  at  our  own  dis- 
posuig. 

It  is  much  safer  to  obey,  than  to  govern. 
Many  live  under  obedience,  rather  for  necessity 


28  Of  Obedience  and  Subjection. 

than  for  cliaritj;  sucli  are  discontented,  and  do 
easily  repine  [and  murmur].  Neither  can  they 
attain  to  freedom  of  mind,  unless  they  willingly 
and  heartily  put  themselves  under  obedience  for 
the  love  of  God. 

Go  whither  thou  wilt,  thou  shalt  find  no  rest, 
but  in  humble  subjection  under  the  government  of 
a  superior.  The  imagination  and  change  of  places 
have  deceived  many. 

2.  True  it  is,  that  every  one  willingly  doth  that 
Avhich  agreeth  with  his  own  sense  [and  liking]  ; 
and  is  apt  to  affect  those  most  that  are  of  his  own 
mind ; 

But  if  God  be  amongst  us,  we  must  sometimes 
cease  to  adhere  to  our  own  opinion  for  the  sake 
of  peace. 

Who  is  so  wise  that  he  can  fully  know  all 
things  ? 

Be  not  therefore  too  confident  in  thine  OAvn 
opinion ;  but  be  willing  to  hear  the  judgment  of 
others. 

If  that  which  thou  thinkest  be  not  amiss,  and 
yet  thou  partest  with  it  for  God,  and  followest  the 
opinion  of  another,  it  shall  be  better  for  thee. 

3.  I  Imve  often  heard,  that  it  is  safer  to  hear 
and  take  counsel,  than  to  give  it. 

It  may  also  fall  out,  that  each  one's  opinion 
may  be  good ;  but  to  refuse  to  yield  to  others 
when  reason  or  a  special  cause  requireth  it,  is  a 
sign  of  pride  and  stiffness. 


Oj  Superjluity  in  Words,  29 


CHAP.  X. 

OF  AVOIDING   SUPERFLUITY  IN  WORDS. 

FLY  the  tumultuousness  of  the  world  as  much 
as  thou  canst ;  ^  for  the  talk  of  worldly  affairs 
is  a  great  hindrance,  although  they  be  discoursed 
of  with  sincere  intention  ; 

For  we  are  quickly  defiled,  and  enthralled  with 
vanity. 

Oftentimes  I  could  wish  that  I  had  held  my 
peace,  when  I  have  spoken ;  and  that  I  had  not 
been  in  company. 

Why  do  we  so  willingly  speak  and  talk  one  w^ith 
another,  when  notwithstanding  we  seldom  return 
to  silence  without  hurt  of  conscience  ?  ^ 

The  cause  why  we  so  willingly  talk,  is  for  that 
by  discoursing  one  with  another,  we  seek  to  re- 
ceive comfort  one  of  another,  and  desire  to  ease 
our  mind  overwearied  with  smidry  thoughts  : 

And  we  very  Avillingiy  talk  and  think  of  those 
things  which  we  most  love  or  desire  ;  or  of  those 
which  we  feel  most  contrary  [and  troublesome] 
unto  us. 

2.  But  alas,  oftentimes  in  vain,  and  to  no  end  ; 
for  this  outward  comfort  is  the  cause  of  no  small 
loss  of  inward  and  divine  consolation. 

i  ^latt.  iv.  [1.]  xiv.  [23.]     John  vi.  [15.J 
2  Matt.  vii.  [1.]     Eom.  ii.  [1.] 


^O  Of  the    Obtaining  of  Peace. 

Therefore  we  must  watch  and  pray,  lest  our  tmie 
pass  away  idly. 

If  it  be  lawful  and  expedient  for  thee  to  speak, 
speak  those  things  that  may  edify. 

An  evil  custom  and  neglect  of  our  own  good 
doth  give  too  much  liberty  to  inconsiderate  speech. 

Yet  religious  discourses  of  spmtual  things  do 
greatly  further  our  spiritual  growth,  esj^ecially 
when  persons  of  one  mind  and  sjDirit  be  gathered 
together  in  God.-^ 


CHAP.  XL 

OF   THE    OBTAINING    OF  PEACE,   AND    ZEALOUS 
DESIRE  OF  PR  O  GRESS  IN  GRA  CE. 

WE  might  enjoy  much  peace,  if  we  would  not 
busy  ourselves  with  the  words  and  deeds 
of  other  men,  with  things  which  appertain  nothmg 
to  our  charge. 

How  can  he  abide  long  in  peace,  who  thrusts 
himself  into  the  cares  of  others,  who  seeks  occa- 
sions abroad,  who  little  or  seldom  recollects  him- 
self witljjn  his  own  breast  ? 

Blessed  are  tlie  single-hearted ;  for  they  shall 
enjoy  much  peace. 

2.  What  is  the  reason,  why  some  of  the  Saints 
were  so  perfect  and  contemplative  ? 

1  Acts  i.  [14.]     Rom.  xv.  [5,  G.] 


Of  th^e   Obtaining  of  Peace.  3  i 

Because  they  labored  to  mortify  themselves 
wholly  to  all  earthly  desires ;  and  therefore  they 
dould  with  their  whole  heart  fix  themselves  upon 
God,  and  be  free  for  holy  retirement. 

We  are  too  much  led  by  our  passions,  and  too 
solicitous  for  transitory  things. 

We  also  seldom  overcome  any  one  vice  per- 
fectly, and  are  not  inflamed  with  a  fervent  desu-e 
to  grow  better  every  day ;  and  therefore  we  re- 
main cold  and  lukewarm  [m  religion]. 

3.  If  we  were  perfectly  dead  unto  ourselves,  and 
not  entangled  withm  our  own  breasts  ;  then  should 
we  be  able  to  taste  divine  things,  and  to  have  some 
experience  of  heavenly  contemplation. 

The  greatest  and  indeed  the  whole  impediment 
is  for  that  we  are  not  disentangled  from  our  pas- 
sions and  lusts,  neither  do  we  endeavor  to  enter 
into  that  path  of  perfection  which  the  Saints  have 
walked  before  us  ;  and  when  any  small  adversity 
befalleth  us,  we  are  too  quickly  dejected,  and  turn 
ourselves  to  human  comforts. 

4.  If  we  would  endeavor,  like  men  of  courage, 
to  stand  in  the  battle,  surely  we  should  feel  the 
favorable  assistance  of  God  from  Heaven. 

For  He  who  giveth  us  occasion  to  fight,  to  the 
end  we  may  get  the  victory,  is  ready  to  succor 
those  that  fight  [manfully],  and  do  trust  in  his  grace. 

If  we  esteem  our  progress  in  religious  life  to 
consist  only  in  some  exterior  observances,  our 
devotion  will  quickly  be  at  an  end. 


9  2  Of  the   Ohtaining  of  Peace. 

But  let  us  lay  the  axe  to  the  root,  that,  being 
freed  from  passions,  we  may  find  rest  to  our  souls. 

5.  K  every  year  we  would  root  out  one  vice, 
we  should  sooner  become  perfect  men. 

But  now  oftentimes  we  perceive  it  goes  con- 
trary, and  that  we  were  better  and  purer  at  the 
beginning  of  our  conversion,  than  after  many  years 
of  our  profession. 

Our  fervor  and  profiting  should  increase  daily : 
but  now  it  is  accounted  a  great  matter,  if  a  man 
can  retain  but  some  part  of  his  first  zeal. 

If  we  would  but  a  little  force  ourselves  at  the 
beginning,  then  should  we  be  able  to  perform  all 
things  afterwards  with  ease  and  delight. 

6.  It  is  a  hard  matter  to  leave  off  that  to  which 
we  are  accustomed,  but  it  is  harder  to  go  against 
our  own  wills. 

But  if  thou  dost  not  overcome  little  and  easy 
things,  how  wilt  thou  overcome  harder  things  ? 

Resist  thy  inclination  in  the  very  beginning, 
and  unlearn  evil  customs,  lest  perhaps  by  little 
and  little  they  draw  thee  to  greater  difficulty. 

O  if  thou  didst  but  consider  how  much  inward 
peace  unto  thyself,  and  joy  unto  others,  thou 
shouMst  procure  by  demeanmg  thyself  well,  I 
suppose  thou  wouldest  be  more  careful  of  thy 
spiritual  progress. 


S3"-:   'y-Yi 


Of  the  Profit  of  Adversity.  3^ 

CHAP.  XII. 

OF  THE  PROFIT  OF  ADVERSITY. 

TT  is  good  that  we  have  sometimes  some  troubles 
-^  and  crosses  ;  for  they  often  make  a  man  enter 
into  himself,  and  consider  that  he  is  here  in  ban- 
ishment, and  ought  not  to  place  his  trust  in  any 
worldly  thing. 

It  is  good  that  we  be  sometimes  contradicted  ; 
and  that  there  be  an  evil  or  a  lessenmg  conceit 
had  of  us ;  and  this,  although  we  do  and  intend 
well. 

These  things  help  often  to  the  attaining  of  hu- 
mility, and  defend  us  from  vainglory :  for  then 
we  chiefly  seek  God  for  our  inward  witness,  when 
outwardly  w^e  be  contemned  by  men,  and  when 
there  is  no  credit  given  unto  us. 

2.  And  therefore  a  man  should  settle  himself 
so  fully  in  God,  that  he  need  not  to  seek  many 
comforts  of  men. 

When  a  good  man  is  afflicted,  tempted,  or  trou- 
bled with  evil  thoughts  ;  then  he  understandeth 
better  the  great  need  he  hath  of  God,  Avithout 
whom  he  perceiveth  he  can  do  nothing  that  is 
good. 

Then  also  he  sorroweth,  lamenteth,  and  prayeth, 
by  reason  of  the  miseries  he  sufFereth. 

Then  he  is  weary  of  living  longer,  and  wisheth 


9^  Of  Resisting   Temptation. 

that  death  would  come,  that  he  might  be  dissolved 
and  be  with  Christ. 

Then  also  he  well  perceiveth,  that  perfect  secu- 
rity and  full  peace  cannot  be  had  in  this  world. 


CHAP.  XIII. 

OF  RESISTING  TEMPTATION. 

SO  long  as  we  live  in  this  world  we  cannot  be 
without  tribulation  and  temptation. 

According  as  it  is  written  in  Job,  "  The  life  of 
man  upon  earth  is  a  [life  of]  temptation."  -^ 

Every  one  therefore  ought  to  be  careful  about  his 
temptations,  and  to  watch  in  prayer,  lest  the  devil 
find  an  advantage  to  deceive  him ;  who  never  sleep- 
eth,  but  goeth  about  seeking  whom  he  may  devour. 

No  man  is  so  perfect  and  holy,  but  he  hath 
sometimes  temptations ;  and  altogether  without 
them  we  camiot  be. 

2.  Nevertheless  temptations  are  often  very 
profitable  to  us,  though  they  be  troublesome  and 
grievous  ;  for  in  them  a  man  is  humbled,  purified, 
and  instructed. 

All  the  Saints  passed  through  many  tribulations 
and  temptations,  and  profited  thereby. 

And  they  that  could  not  bear  temptations,  be- 
came reprobate,  and  fell  away. 

1  [Jobvii:!:  marginal  translation,  "  warfare."] 


Of  Resisting  Temptation.  9c 

There  -is  no  order  so  holy,  nor  place  so  secret, 
where  there  be  not  temptations,  or  adversities. 

3.  There  is  no  man  that  is  altogether  free  from 
temptations  whilst  he  liveth  on  earth ;  for  in  our- 
selves is  the  root  thereof,  being  born  with  inclina- 
tion to  evil. 

When  one  temptation  or  tribulation  goeth  away, 
another  cometh  ;  and  we  shall  ever  have  something 
to  suffer,  because  we  are  fallen  from  the  state  of 
our  felicity. 

Many  seek  to  fly  temptations,  and  do  fall  more 
grievously  into  them. 

By  flight  alone  we  cannot  overcome,  but  by  pa- 
tience and  true  humility  w^e  become  stronger  than 
all  our  enemies. 

4.  He  that  only  avoideth  them  outwardly,  and 
doth  not  pluck  them  up  by  the  roots,  shall  profit 
little ;  yea,  temptations  will  the  sooner  return  unto 
him,  and  he  shall  feel  himself  in  a  worse  case  than 
before. 

By  little  and  little,  and  by  patience  with  long 
suffering,  (through  God's  help)  thou  shalt  more 
easily  overcome,  than  with  violence  and  thine  own 
importunity. 

Often  take  counsel  in  temptations,  and  deal  not 
roughly  with  him  that  is  tempted ;  but  give  him 
comfort  as  thou  w^ouldest  wish  to  be  done  to 
thyself 

5.  The  beginning  of  all  evil  temptations  is  in- 
constancy of  mind,  and  small  confidence  in  God. 


»%- 


36  Of  Resisting  Temptation. 

For  as  a  ship  without  a  helm  is  tossed  to  and 
fro  with  the  waves ;  so  the  man  who  is  remiss, 
and  apt  to  leave  his  purpose,  is  many  ways 
tempted. 

Fire  trieth  iron,  and  temptation  a  just  man. 

"We  know  not  oftentimes  what  we  are  able  to 
do,  but  temptations  do  show  us  what  we  are. 

Yet  we  must  be  watchful,  especially  in  the  be- 
ginning of  the  temptation ;  for  the  enemy  is  then 
more  easily  overcome,  if  he  be  not  suffered  to 
enter  the  door  of  our  hearts,  but  be  resisted  with- 
out the  gate  at  his  first  knock. 

Wherefore  one  said,  "  Withstand  the  begimiings, 
for  an  after-remedy  comes  often  too  late."  ^ 

For  first  there  cometh  to  the  mind  a  bare 
thought  [of  evil],  then  a  strong  imagination  there- 
of, afterwards  delight,  and  an  evil  motion,  and 
then  consent. 

And  so  by  little  and  little  our  wicked  Enemy 
getteth  complete  entrance,  whilst  he  is  not  resisted 
in  the  beginning. 

And  the  longer  a  man  is  negligent  in  resisting, 
so  much  the  weaker  does  he  become  daily  in  him- 
self, and  the  enemy  stronger  against  him. 

6.  Some  suffer  great  temptations  in  the  begin- 
ning of  their  conversion  ;  others  in  the  latter  end. 

Others  again  are  much  troubled  almost  through 
the  whole  time  of  their  life. 

Some  are  but  easily  tempted,  according  to  the 

1  Ovid.  Lib.  1.  de  Remed.  Am. 


Of  Resisting   Temptation.  37 

wisdom  and  equity  of  the  Divine '  appointment, 
which  weigheth  the  states  and  deserts  of  men, 
and  ordaineth  all  things  for  the  welfare  of  His 
own  chosen  ones. 

7.  We  ought  not  therefore  to  despair  when  we 
are  tempted,  but  so  much  the  more  fervently  to 
pray  unto  God,  that  He  will  vouchsafe  to  help  us 
in  all  tribulations ;  who  surely,  according  to  the 
words  of  St.  Paul,  will  give  with  the  temptation 
such  issue,  that  we  may  be  able  to  bear  it.-^ 

Let  us  therefore  humble  our  souls  under  the 
hand  of  God  in  all  temptations  and  tribulations, 
for  He  will  save  and  exalt  the  humble  in  spirit. 

8.  In  temptatidns  and  afflictions,  a  man  is 
proved  how  much  he  hath  profited ;  and  his  re- 
ward is  thereby  the  greater,  and  his  graces  do 
more  eminently  shine  forth. 

Neither  is  it  any  such  great  thing  if  a  man  be 
devout  and  fervent,  w^lien  he  feeleth  no  affliction  ; 
but  if  in  time  of  adversity  he  bear  himself  pa- 
tiently, there  is  hope  then  of  great  proficiency  in 
grace. 

Some  are  kept  from  great  temptations,  and  in 
small  ones  which  do  daily  occur  are  often  over- 
come ;  to  the  end  that  being  humbled,  they  may 
never  presume  on  themselves  in  great  matters, 
who  are  baffled  in  so  small  things. 

1  [1  Cor.  X.  13.] 


■Y 


38  Of  Avoiding  Rash  Judgment. 


CHAP.   XIV. 

OF  AVOIDING   RASH  JUDGMENT. 

TURN  thine  eyes  unto  thyself,  and  beware  thou 
judge  not  the  deeds  of  other  men.^  In  judg- 
ins:  of  others  a  man  laboreth  in  vain,  often  erreth, 
and  easily  suuieth ;  ^  hut  in  judging  and  discuss- 
ing of  himself,  he  always  laboreth  fruitfully. 

We  often  judge  of  things  accordmg  as  we  fancy 
them ;  for  private  affection  bereaves  us  easily  of 
true  judgment. 

If  God  were  ahvays  the  pure  intention  of  our 
desire,  we  should  not  be  so  easily  troubled,  through 
the  repugnance  of  our  carnal  mind. 

2.  But  oftentimes  something  lurketh  withm,  or 
else  occurreth  from  without,  which  draweth  us 
after  it. 

Many  secretly  seek  themselves  in  what  they  do, 
and  know  it  not. 

They  seem  also  to  live  in  good  peace  of  mind, 
when  things  are  done  according  to  their  will  and 
opinion  f  but  if  things  happen  otherwise  than  they 
desire,  they  are  straightway  moved  and  much 
vexed. 

The  diversities  of  judgments  and  opinions 
cause  oftentimes  dissensions  between  friends  and 

1  Matt.  vii.  [1.]     Rom.  xv.  [1.]  2  Eccles.  iii.  [16.] 


Of  Works  Done  in    Charity.  on 

countrymen,  between   religious  and  devout  per- 
sons.^ 

3.  An  old   custom   is   liardly  broken,-^  and  no 
man  is  willin^^  to  be  led  farther  than  himself  can 


see. 


If  thou  dost  more  rely  upon  thine  OAvn  reason 
or  industry  than  upon  that  power  which  brings 
thee  under  the  obedience  of  Jesus  Christ,  it  will 
be  long  before  thou  become  illunmiated  ;  for  God 
will  have  us  perfectly  subject  unto  Him,  that,  be- 
ing inflamed  with  His  love,  we  may  transcend  the 
narrow  limits  of  human  reason. 


CHAP.  XV. 

OF   WORKS  DONE  IN   CHARITY. 

T70R  no  worldly  thing,  nor  for  the  love  of  any 
-^  man,  is  any  evil  to  be  done ;  ^  but  yet,  for 
the  profit  of  one  that  standeth  in  need,  a  good 
work  is  sometimes  to  be  intermitted  without  any 
scruple,  or  changed  also  for  a  better. 

For  by  doing  this,  a  good  work  is  not  lost,  but 
changed  into  a  better. 

Without  charity  the  exterior  work  profiteth 
nothing  ;  ^  but  whatsoever  is  done  of  charity,  be 
it  never  so  little  and  contemptible  in  the  sight  of 
the  world,  it  becomes  wholly  fruitful. 

1  Matt.  xii.  [25.]     Luke  xii.  [51.]  2  je,-.  xiii.  [23.] 

3  ]Matt.  xviii.  [8.1         4  1  Cor.  xiii.  [3. J     Luke  vii.  [47.] 


40  Of  Works  Done  in    Charity. 

For  God  weigheth  more  with  how  much  love  a 
man  worketh,  than  how  much  he  doeth.  He  doeth 
much  that  loveth  much. 

2.  He  doeth  much  that  doeth  a  thing  well. 

He  doeth  well  that  rather  serveth  the  commu- 
nity than  his  own  will.^ 

Oftentimes  it  seemeth  to  be  charity,  and  it  is 
rather  carnality  ;  because  natural  inclination,  self- 
will,  hope  of  reward,  and  desire  of  our  own  inter- 
est, will  seldom  be  away. 

3.  He  that  hath  true  and  perfect  charity,  seek- 
eth  himself  in  nothing  :  ^  but  only  desii'eth  in  all 
things  that  the  glory  of  God  should  be  exalted. 

He  also  envieth  none  ;  because  he  affecteth  no 
private  good ;  neither  will  he  rejoice  in  himself ; 
but  wisheth  above  all  things  to  be  made  happy  in 
the  enjoyment  of  God.^ 

He  attributeth  nothing  that  is  good  to  any  man, 
but  wholly  referreth  it  unto  God,  from  whom  as 
from  the  fountain  all  things  proceed  ;  in  whom 
finally  all  the  Saints  do  rest  as  in  their  highest 
fruition. 

O  he  that  hath  but  one  spark  of  true  charity, 
would  certainly  discern  that  all  earthly  things  be 
full  of  \^anity. 

1  Phil.  ii.  [17.]  2  Phil.  ii.  [21.]     1  Cor.  xiii.  [5.] 

8  Psalm  xvii.  [15.]  xxiv.  [6.] 


Of  Bearing  with  the  Defects  of  Others.     41 


CHAP.    XVI. 

OF  BEARING    WITH   THE  DEFECTS    OF   OTHERS. 

rpHOSE  things  that  a  man  cannot  amend  in 
-*-  himself  or  in  others,  he  ought  to  suffer  pa- 
tiently, until  God  order  things  otherwise. 

Thmk  that  perhaps  it  is  better  so  for  thy  trial 
and  patience,  ■without  which  all  our  good  deeds 
are  not  much  to  be  esteemed. 

Thou  oughtest  to  pray  notAvithstanding  when 
thou  hast  such  impediments,  that  God  w^ould 
vouchsafe  to  help  thee,  and  that  thou  mayest 
bear  them  kindly.^ 

2.  If  one  that  is  once  or  twice  warned  will  not 
give  over,  contend  not  with  him  :  but  commit  all 
to  God,  that  His  will  may  be  fulfilled,'-  and  His 
name  honored  in  all  His  servants,  who  well  know- 
etluhow  to  turn  evil  into  good. 

Endeavor  to  be  patient  m  bearing  with  the 
defects  and  infirmities  of  others,  of  what  sort 
soever  they  be  ;  for  that  thyself  also  hast  many 
[faihngs]  wdiich  must  be  borne  with  by  others.^ 

If  thou  canst  not  make  thyself  such  an  one  as 
thou  w^ouldest,  how  canst  thou  expect  to  have 
another  in  all  things  to  thy  liking  ? 

1  Matt.  vi.  [13.]     Luke  xi.  [4.]  2  Matt.  vi.  [10.] 

8  1  Thess.  V.  [14.]     Gal.  vi.  [1.] 


42      Of  Bearing  with  the  Defects  of  Others. 

We  would  willingly  have  others  perfect,  and 
yet  we  amend  not  our  own  faults. 

o.  AVe  will  have  others  severely  corrected,  and 
will  not  be  corrected  ourselves. 

The  large  liberty  of  others  displeaseth  us ;  and 
yet  we  will  not  have  our  own  desires  denied  us. 

We  will  have  others  kept  under  by  strict  laws  ; 
but  in  no  sort  will  ourselves  be  restrained. 

And  thus  it  appeareth,  how  seldom  we  weigh 
our  neighbor  in  the  same  balance  with  ourselves. 

If  all  men  were  perfect,  what  should  we  have 
to  suffer  of  our  neighbor  for  God  ? 

4.  But  now  God  hath  thus  ordered  it,  that  we 
may  learn  to  bear  one  another's  burdens  ;  -^  for  no 
man  is  without  fault ;  no  man  but  hath  his  bur- 
den ;  no  man  sufficient  of  himself ;  no  man  wise 
enough  of  himself;  but  we  ought  to  bear  with 
one  another,  comfort  one  another,  help,  mstruct, 
and  admonish  one  another.^ 

Occasions  of  adversity  best  discover  how  great 
virtue  or  strength  each  one  hath. 

For  occasions  do  not  make  a  man  frail,  but  they 
show  what  he  is. 

1  Gal.  vi.  [2.]  2  1  Thess  v.  [14.]     1  Cor.  xii.  [-25.] 


Of  a  Retired  Life.  4^ 


CHAP.   XVII. 

OF  A   RETIRED  LIFE. 

nppIOU  must  learn  to  break  thy  own  will  in 
-*~  many  things,  if  thou  wilt  have  peace  and 
concord  Avith  others.^ 

It  is  no  small  matter  to  dwell  iii  a  religious 
commmiity,  or  congregation,  to  converse  therein 
without  complaint,  and  to  persevere  therein  faith- 
fully unto  death.^ 

Blessed  is  he  that  hath  there  lived  well,  and 
ended  happily. 

If  thou  wilt  persevere  in  grace  as  thou  ought- 
est,  and  groAv  therein,  esteem  thyself  as  a  ban- 
ished man,  and  a  pilgrim  upon  earth.'^ 

Thou  must  be  contented  for  Clirist's  sake  to  be 
esteemed  as  a  fool  in  this  world,  if  thou  desire  to 
lead  a  religious  life. 

2.  The  wearing  of  a  [religious]  habit,  and  shav- 
ing of  the  crown,  do  little  profit ;  but  change  of       [■'%  ^■■ 
manners,  and    perfect    mortification  of  passions, 
make  a  true  religious  man. 

He  that  seeketh  anything  else  but  merely  God, 
and  the  salvation  of  his  soul,  shall  find  nothing 
but  tribulation  and  sorrow.* 

1  Gal.  vi.  [1.]        2  Luke  xvi.  [10.]        3  1  Pet.  ii.  [11.] 
4  Eccles.  i.  [17, 18.]     Ecclus.  i.  [18.] 

^ ^ 


44     ^f  ^^^^  Examples  of  the  Holy  Fathers. 

Neither  can  he  remain  long  in  peace,  that  la- 
boreth  not  to  be  the  least,  and  subject  unto  all. 

3.  Thou  earnest  to  serve,  not  to  rule.^  Know 
that  thou  wast  called  to  suffer  and  to  labor,  not 
to  be  idle,  and  spend  thy  time  in  talk. 

Here  therefore  men  are  proved  as  gold  in  the 
furnace. 

Here  no  man  can  stand,  unless  he  humble 
himself  with  his  whole  heart  for  the  love  of  God. 


CHAP.  xvni. 

OF    THE  EXAMPLES    OF   THE  HOLY  FATHERS. 

CONSIDER  the  lively  examples  of  the  holy 
Fathers,  in  whom  true  perfection  and  relig- 
ion shined ;  ^  and  thou  shalt  see  how  little  it  is, 
and  almost  nothing,  which  we  do  now  m  these 
days. 

Alas !  what  is  our  life,  if  it  be  compared  to 
them ! 

The  Saints  and  friends  of  Christ  served  the 
Lord  in  hunger  and  thirst,  in  cold  and  nakedness, 
in  labot"  and  weariness,  in  watchings  and  fastings, 
in  prayer  and  holy  meditations,  m  many  persecu- 
tions and  reproaches. 

2.  0  how  many  and  grievous  tribulations  suf- 
fered the  Apostles,  Martyrs,  Confessors,  Virgins, 
1  Matt.  XX.  [26.]  2  Hob.  xi. 


Of  the  Examples  of  the  Holy  Fathers.    45 

and  all  the  rest  that  endeavored  to  follow  the 
steps   of  Christ ! 

For  they  hated  their  lives  in  this  world,  that 
they  might  keep  them  unto  life  eternal.^ 

O  how  strict  and  self-renouncing  a  life  led  those 
holy  Fathers  in  the  Avilderness  !  -  How  long  and 
gi'ievous  temptations  suffered  they  !  How  often 
were  they  assaulted  by  the  enemy  !  What  fre- 
quent and  fervent  prayers  offered  they  to  God  ! 
What  rigorous  abstinences  did  they  use  !  How 
great  zeal  and  care  had  they  of  their  spiritual 
proficiency  !  How  strong  a  combat  had  they  for 
the  overcomiaig  of  their  lusts  !  How  pure  and 
upright  intentions  kept  they  towards  God ! 

In  the  day  they  labored,  and  in  the  night 
they  attended  to  continual  prayer  :  although  when 
they  labored  also,  they  ceased  not  from  mental 
prayer. 

3.  They  spent  all  their  time  with  profit ;  every 
hour  seemed  short  for  the  service  of  God. 

And  by  reason  of  the  great  sweetness  they  felt 
in  contemplation,  they  forgot  the  necessity  of  cor- 
poral refreshments. 

They  renounced  all  riches,  dignities,  honors, 
friends,  and  kinsfolk  ;  ^  they  desired  to  have  noth- 
ing which  appertained  to  the  world  ;  they  scarce 
took  things  necessary  for  the  sustenance  of  life  ; 
they  grieved  to  serve  their  bodies  even  in  neces- 
sity. 

1  John  xii.  [25.]         2  Matt.  vii.  [14.]         »  Matt.  xix.  [29.] 


46     Of  the  Examples  of  the  Holy  Fathers. 

Therefore  they  Avere  poor  in  earthly  tilings,  but 
very  rich  in  grace  and  virtues. 

Outwardly  they  were  destitute,  but  inwardly 
they  were  refreshed  with  grace  and  divine  conso- 
lation. 

4.  They  were  strangers  to  the  world,  but  near 
and  familiar  friends  to  God.-^ 

They  seemed  to  themselves  as  nothing,  and  to 
this  present  world  despicable ;  but  they  were  pre- 
cious and  beloved  in  the  eyes  of  God. 

They  were  gromided  in  true  humility,  lived  in 
simple  obedience,  walked  in  love  and  patience :  and 
therefore  they  profited  daily  in  the  Spirit,  and  ob- 
tained great  grace  in  God's  sight. 

They  were  given  for  an  example  to  all  religious 
men ;  and  they  should  more  provoke  us  to  endeav- 
or after  spiritual  proficiencies,  than  the  number  of 
the  lukewarm  livers  should  prevail  to  make  us 
remiss. 

5.  0  how  gTcat  was  the  fervor  of  all  religious 
persons  in  the  beginning  of  theu'  holy  institution ! 

How  great  was  their  devotion  to  prayer  !  What 
ambition  to  excel  others  in  virtue !  I  low  exact 
discipline  then  flourished  !  IIow  great  reverence 
and  obedience,  under  the  rule  of  their  superiors, 
observed  they  in  all  things ! 

Their  footsteps  yet  remaining,  do  testify  that 
they  were  indeed  holy  and  perfect  men ;  who  fight- 
ing so  valiantly  trod  the  world  under  their  feet. 

1  James  iv.  [4.] 


Of  Spiritual  Exercises.  47 

Now,  he  is  greatly  accounted  of,  who  is  not  a 
transgi'essor,  and  who  can  with  patience  endure 
that  which  he  hath  undertaken. 

6.  O  the  lukewarnmess  and  ne<2:li":ence  of  our 

O       CD 

times  !  that  we  so  quickly  decline  from  the  ancient 
fervor,  and  are  come  to  that  pa.ss,  that  very  sloth 
and  lukewarnmess  of  spirit  maketh  our  ow^n  life 
tedious  unto  us. 

Would  to  God  the  desire  to  grow  in  virtues  did 
not  wholly  sleep  in  thee,  who  hast  often  seen  the 
many  examples  of  devout  and  religious  j)ersons ! 


CHAP.  XIX. 

OF  THE  EXERCISES  OF  A  GOOD  RELIGIOUS  PERSON. 

nn HE  life  of  a  good  religious  person  ought  to  be 
-^  adorned  with  all  virtues ;  ^  that  he  may  in- 
wardly be  such  as  outwardly  he  seemeth  to  men. 

And  with  reason  there  ought  to  be  much  more 
within,  than  is  perceived  without.  For  God  be- 
holdeth  us  ;  ^  whom  we  are  bound  most  highly  to 
reverence  wheresoever  we  are,  and  to  Avalk  m 
purity  ^  like  Angels  in  His  sight. 

Daily  ought  we  to  renew  our  purposes,  and  to 
stir  up  ourselves  to  [greater]  fervor,  as  though 
this  were  the  first  day  of  our  conversion ;  and  to  say, 

i  Matt.  V.  [48.]  2  Psalm  xxxiii.  [13.]     Heb.  iv.  [12, 13.] 

8  Psalm  XV.  [2.] 


48  Of  Spiritual  Exercises. 

"  Help  me,  my  God !  in  this  my  good  purpose, 
and  in  Thy  holy  service ;  and  grant  that  I  may 
now  this  day  begin  perfectly;  for  that  wliich  I 
have  done  hitherto  is  as  nothing." 

2.  According  to  our  purpose  shall  be  the  success 
of  our  spiritual  profiting ;  and  much  diligence  is 
necessary  to  him  that  will  profit  much. 

And  if  he  that  firmly  purposeth  often  faileth, 
what  shall  he  do  that  seldom  purposeth  anythmg, 
or  with  little  resolvedness  ? 

It  may  fall  out  sundry  ways  that  we  leave  off 
our  purpose ;  yet  the  light  omission  of  [spiritual] 
exercises  seldom  passes  v^ithout  some  loss  to  our 
^ouls. 

The  purpose  of  just  men  depends  not  upon  their 
own  wisdom,  but  upon  God's  grace  ;  on  whom  they 
always  rely  for  whatsoever  they  take  in  hand. 

For  man  proposes,  but  God  disposes  ;  ^  neither 
is  the  way  of  man  in  himself. 

3.  If  an  accustomed  exercise  be  sometimes  omit- 
ted, either  for  some  act  of  piety,  or  profit  to  my 
brother,  it  may  easily  afterwards  be  recovered 
again. 

But  if  out  of  a  slothful  mind,  or  out  of  careless- 
ness, we  lightly  forsake  the  same,  it  is  a  great 
offence  against  God,  and  will  be  found  to  be  preju- 
dicial to  ourselves.  Let  us  do  the  best  we  can, 
we  shall  still  too  easily  fail  in  many  things.'- 

Yet  must  we  always  purpose  some  certain  course, 
1  Prov.  xvi.  [9.]  2  Eccles.  vii.  [20.] 


Of  Spiritual  Exercises.  4^ 

and  especially  against  those  [failings]  which  do 
most  of  all  molest  us. 

We  must  diligently  search  into,  and  set  in  order 
both  the  outward  and  the  inward  man,  because 
both  of  them  are  of  importance  to  our  progress  in 
godliness. 

4.  If  thou  canst  not  continually  recollect  thy- 
self, yet  do  it  sometimes,  at  the  least  once  a  day, 
namely,  in  the  morning  or  at  niglit. 

In  the  morning  fix  thy  good  purpose ;  and  at 
night  examine  thyself  what  thou  hast  done,  how 
thou  hast  behaved  thyself  in  word,  deed,  and 
thought ;  ^  for  in  these  perhaps  thou  hast  often- 
times offended  both  God  and  thy  neighbor. 

Gird  up  thy  loins  like  a  man  against  the  vile 
assaults  of  the  devil ;  bridle  thy  riotous  appetite, 
and  thou  shalt  be  the  better  alble  to  keej)  under 
all  the  unruly  motions  of  the  flesh. 

Never  be  entirely  idle  ;  but  either  be  reading,  or 
writing,  or  praying,  or  meditating,  or  endeavoring 
something  for  the  public  good. 

As  for  bodily  exercises,  they  must  be  used  with 
discretion ;  neither  are  they  to  be  practised  of  all 
men  alike. 

5.  Those  [exercises]  which  are  not  common  are 
not  to  be  exposed  to  public  view  ;  for  things  private 
are  practised  more  safely  at  home. 

Nevertheless  thou  must  beware  thou  neglect  not 
those  which  are  common,  being  more  ready  for 

1  Deut.  iv. 
4 


50  Of  Spiritual  Exercises. 

what  is  private.  But  liaving  fully  and  faithfully 
accomplished  all  which  thou  art  bound  and  enjouied 
to  do,  if  thou  hast  any  spare  time,  betake  thee  to 
thyself,  as  thy  devotion  shall  desire. 

All  caimot  use  one  kmd  of  [spiritual]  exercise,  but 
one  is  more  useful  for  this  person,  another  for  that. 

According  to  the  seasonableness  of  times  also, 
divers  exercises  are  fitting :  some  suit  better  with 
us  on  working-days,  other  on  holidays. 

In  the  time  of  temptation,  we  have  need  of  some, 
and  of  others  in  time  of  peace  and  quietness. 

Some  we  mind  when  we  are  pensive,  and  other 
some  when  we  rejoice  in  the  Lord. 

6.  About  the  time  of  the  chief  festivals,  good 
exercises  are  to  be  renewed,  and  the  prayers  of 
holy  men  more  fervently  to  be  implored. 

From  festival  to  festival  we  should  make  some 
[good]  purpose,  as  though  we  were  then  to  depart 
out  of  this  world,  and  to  come  to  the  everlasting 
feast  [in  Heaven]. 

Therefore  ought  we  carefully  to  prepare  our- 
selves at  holy  times,  and  to  live  more  devoutly, 
and  to  keep  more  exactly  all  things  that  we  are 
to  observe,  as  though  we  were  shortly  at  God's 
hands  to  receive  the  reward  of  our  labors. 

7.  But  if  it  be  deferred,  let  us  thmk  with 
ourselves  that  we  are  not  sulhciently  prepared, 
and  unworthy  yet  of  so  great  glory  which  shall 
be  revealed  in  us  ^  in  due  time ;  and  let  us  en- 

1  Koiu.  viii.  [18.] 


Of  the  Love  of  Solitude  and  Silence.      ^  i 
deavor  to  prepare  ourselves  better  for  our  depart- 


ure. 


"  Blessed  is  that  servant  (saith  the  Evangelist 
St.  Luke)  whom  his  Lord  when  He  cometh  shall 
find  Avatching :  Verily,  I  say  unto  you,  He  shall 
make  him  ruler  over  all  His  goods."  -^ 


CHAP.  XX. 

OF  THE  LOVE  OF  SOLITUDE  AND  SILENCE. 

SEEK  a  convenient  time  -  to  retire  into  thyself, 
and  meditate  often  upon  God's  loving-kind- 
nesses. 

Meddle  not  with  curiosities  ;  but  read  such 
things  as  may  rather  yield  corapmiction  to  thy 
heart,  than  occupation  to  thy  head. 

If  thou  wilt  withdraw  thyself  from  speaking 
vainly,  and  from  gadding  idly,  as  also  from  heark- 
ening after  novelties  and  rumors,  thou  shalt  find 
leisure  enough  and  suitable  for  meditation  on  good 
things. 

The  greatest  Saints  avoided  the  society  of  men,^ 
when  they  could  conveniently,  and  did  rather 
choose  to  live  to  God,  in  secret. 

2.  One  said,  "  As  oft  as  I  have  been  among  men, 
I  returned  home  less  a  man  than  I  was  before."  ^ 


1  Lukexii.  [43, 44.]  Matt.  xxiv.  [46, 47,1 
8  Heb.  xi.  [38.] 


2  Eccles.  iii.  [1.] 
4  Seneca^  Ep.  vii. 


52      Of  the  Love  of  Solitude  and  Silence. 

And  this  we  find  true,  when  we  talk  long  to- 
gether. It  is  easier  not  to  speak  a  word  at  all, 
than  not  to  speak  more  words  than  we  should. 

It  is  easier  for  a  man  to  keep  at  home,  than  to 
keep  himself  well  when  he  is  abroad. 

He  therefore  that  intends  to  attain  to  the  more 
inward  and  spiritual  things  of  religion,  must  with 
Jesus  depart  from  the  multitude  and  press  of 
people.^ 

No  man  doth  safely  appear  abroad,  but  he  who 
gladly  can  abide  at  home,  out  of  sight. 

No  man  speaks  securely,  but  he  that  holds  his 
peace  willingly.^ 

No  man  ruleth  safely,  but  he  that  is  Avillingly 
ruled. 

No  man  securely  doth  command,  but  he  that 
hath  learned  readily  to  obey. 

3.  No  man  rejoiceth  securely,  unless  he  hath 
within  him  the  testimony  of  a  good  conscience. 

And  yet  always  the  security  of  the  Saints  was 
full  of  the  fear  of  God. 

Neither  were  they  the  less  anxious  and  humble 
in  themselves,  for  that  they  shmed  outwardly  with 
grace  and  great  virtues. 

But4,he  security  of  bad  men  ariseth  from  pride 
and  presumption,  and  in  the  end  it  deceiveth  them. 

Although  thou  seem  to  be  a  good  religious  man, 
or  a  devout  solitary,  yet  never  promise  thyself  se- 
curity in  this  life. 

1  Matt.  V.  [1.]  2  Eccles.  iii.  [7.] 


Of  the  Love  of  Solitude  and  Silence.       51 

4.  Oftentimes  those  who  have  been  m  the  great- 
est esteem  and  account  amongst  men,  have  fallen 
mto  the  greatest  danger,  by  overmuch  self-confi- 
dence. 

Wherefore  to  many  it  is  more  profitable  not  to 
be  altogether  free  from  temptations,  but  to  be 
often  assaulted,  lest  they  should  be  too  secure, 
and  so  perhaps  be  puffed  uj)  with  pride ;  or  else 
too  freely  give  themselves  to  worldly  comforts. 

O  how  good  a  conscience  should  he  keep,  that 
would  never  seek  after  transitory  joy,  nor  ever 
entano;le  himself  with  the  thino-s  of  this  world! 

0  how  great  peace  and  quietness  should  he 
possess,  that  would  cut  off"  all  vain  anxiety,  and 
thmk  only  upon  divine  things,  and  such  as  are 
profitable  for  his  soul,  and  Avould  place  all  his 
confidence  m  God ! 

5.  No  man  is  worthy  of  heavenly  comfort,  lui- 
less  he  have  diligently  exercised  himself  in  holy 
compunction. 

If  thou  desirest  true  contrition  of  heart,  enter 
into  thy  secret  chamber,  and  shut  out  the  tumults 
of  the  world,  as  it  is  written,  "  In  your  chambers 
be  ye  grieved."  ^  In  thy  chamber  thou  shalt  find 
what  abroad  thou  shalt  too  often  lose. 

The  more  thou  visitest  thy  chamber,  the  more 

thou  wilt  like  it ;  the  less  thou  comest  thereunto, 

the  more  thou  wilt  loathe  it.     If  in  the  beginning 

of,  thy  conversion  thou  art  content  to  remain  in  it, 

1  Psalm  i\%  [4.  Latin  Version.] 


"K"* 


54      Of  the  Love  of  Solitude  and  Silence. 

and  keep  to  it  well,  it  Avill  afterwards  be  to  thee  a 
dear  friend,  and  a  most  pleasant  comfort. 

6.  In  silence  and  in  stillness  a  relig-ious  soul 
advantageth  herself,  and  learneth  the  mysteries 
of  Holy  Scripture. 

There  she  findeth  rivers  of  tears,  wherein  she 
may  every  night  ^  wash  and  cleanse  herself ;  that 
she  may  be  so  much  the  more  familiar  with  her 
Creator,  by  how  much  the  farther  off  she  liveth 
from  all  worldly  disquiet. 

Whoso  therefore  withdraweth  himself  from  his 
acquaintance  and  friends,  God  will  draw  near  unto 
him  with  Ilis  holy  Angels. 

It  is  better  for  a  man  to  live  privately,  and  to 
take  care  of  himself,  than  to  neglect  his  soul, 
though  he  could  work  wonders  in  the  world. 

It  is  commendable  in  a  religious  person,  sel- 
dom to  go  abroad,  to  be  unwilluig  to  see  or  be 
seen. 

7.  Why  art  thou  desirous  to  see  that  which  it 
is  unlawful  for  thee  to  have  ?  The  world  passeth 
away  and  the  lust  thereof. 

Our  sensual  desires  draw  us  to  rove  abroad ;  but 
when  the  time  is  past,  what  carriest  thou  home 
with  thee  but  a  burdened  conscience  and  distracted 
heart  ? 

A  merry  going  out  bringeth  often  a  mournful 
return  home ;  and  a  joyful  evenmg  makes  [many 
times]  a  sad  morning.^ 

1  Psalm  vi.  [U.]  2  Prov.  xiv.  [13.] 


Of  the  Love  of  Solitude  and  Silence.      5^ 

So  all  carnal  joy  enters  gently,  but  in  the  end 
it  bites  and  stings  to  death. 

What  canst  thou  see  elsewhere,  which  thou 
►canst  not  see  here?^  Behold  the  Heaven  and 
the  earth  and  all  the  elements  :  for  of  these  are 
all  things  created. 

8.  What  canst  thou  see  anywhere  that  can  long 
continue  under  the  sun  ? 

Thou  thinkest  perchance  to  satisfy  thyself,  but 
thou  canst  never  attain  it. 

Shouldst  thou  see  all  things  present  before  thine 
eyes,  what  were  it  but  a  vain  [and  unprofitable] 
sight  ?  '^ 

Lift  up  thine  eyes  ^  to  God  in  the  highest,  and 
pray  Him  to  pardon  thy  sins  and  negligences. 

Leave  vain  things  to  the  vain  ;  but  be  thou 
intent  upon  those  things  which  God  hath  com- 
manded thee. 

Shut  thy  door  upon  tliee,^  and  call  unto  thee 
Jesus,  thy  Beloved. 

Stay  with  Him  in  thy  closet ;  for  thou  slialt  not 
find  so  great  peace  anywhere  else. 

If  thou  hadst  not  gone  abroad  and  hearkened 
to  idle  rumors,  thou  wouldst  the  better  have 
preserved  a  happy  peace  of  mind.  But  since 
thou  delightest  sometimes  to  hear  novelties,  it 
is  but  fit  thou  suffer  for  it  some  disquietude  of 
heart. 


1  Eccles.  i.  [10.] 
3  Psalm  cxxi.  [1.] 


2  Eccles.  iii.  [11.] 
4  Matt.  vi.  [G.] 


56  Of  Gompunction  of  Heart. 


CHAP.  XXL 

OF    COMPUNCTION  OF  HEART. 

TF  thou  wilt  make  any  progress  in  godliness, 
-■-  keep  thyself  in  the  fear  of  God,^  and  affect 
not  too  much  liberty.  Restrain  all  the  senses 
under  [the  severity  of]  discipline,  and  give  not 
thyself  over  to  foolish  mirth. 

Give  thyself  to  compunction  of  heart,  and  thou 
shalt  gain  much  devotion  thereby. 

Compunction  layeth  open  much  good,  Avhich  dis- 
soluteness is  wont  quickly  to  destroy. 

It  is  a  wonder  that  any  man  can  ever  perfectly 
rejoice  in  this  life,  if  he  duly  consider  and  thoroughly 
weigh  his  state  of  banishment,  and  the  many  perils 
wherewith  his  soul  is  environed. 

2.  Through  levity  of  heart,  and  small  care  for 
our  failings,  we  become  insensible  of  the  real  sor- 
rows of  our  souls  ;  and  so  oftentimes  we  vainly 
laugh,  AvliQu  we  have  just  cause  to  weep. 

There  is  no  true  liberty  nor  right  joy  but  in  the 
fear  of  God  accompanied  with  a  good  conscience. 

Happy  is  he  who  can  cast  off  all  distracting 
impedii^ents,  and  bring  himself  to  the  one  single 
purpose  of  holy  compunction. 

Happy  is  he  who  can  abandon  all  that  may 
defile  his  conscience  or  burden  it. 

Jiesist  manfully ;  one  custom  overcometh  another 

1  Prov.  xix.  [23.] 


Of  Compunction  of  Heart. 


SI 


If  thou  canst  let  others  alone  in  their  matters, 
they  likewise  shall  not  hinder  thee  in  thine. 

3.  Busy  not  thyself  in  matters  which  appertain 
to  others ;  neither  do  thou  entangle  thyself  with 
the  affairs  of  thy  betters. 

Still  have  an  eye  to  thyself  first,  and  be  sure 
more  especially  to  admonish  thyself  before  all  thy 
beloved  friends. 

If  thou  hast  not  the  favor  of  men,  be  not 
grieved  at  it ;  ^  but  take  this  to  heart,  that  thou 
dost  not  behave  thyself  so  warily  and  circum- 
spectly as  it  becometh  the  servant  of  God,  and  a 
devout  religious  man. 

It  is  better  oftentimes  and  safer  that  a  man 
should  not  have  many  consolations  in  this  life,^ 
especially  such  as  are  according  to  the  flesh. 

But  that  we  have  not  divine  consolations  at  all, 
or  do  very  seldom  taste  them,  the  fault  is  ours, 
because  we  seek  not  after  compunction  of  heart, 
nor  do  altogether  forsake  the  vain  and  outward 
comforts  [of  this  world]. 

4.  Know  that  thou  art  unworthy  of  divine  con- 
solation, and  that  thou  hast  rather  deserved  much 
tribidation. 

When  a  man  hath  perfect  contrition,  then  is  the 
whole  world  grievous  and  bitter  unto  him.^ 

A  good  man  findeth  [always]  sufficient  cause 
for  mourning  and  weeping. 

1  Gal.  i.  [10.]  2  Psalm  Ixxvi.  [5.] 

8  Judges  ii.  [4.]  xx.  [2G  ]  2  Kings  xiii.  [perhaps  2  Sam.  xii.  17.] 


58  Of  Compunction  of  Heart. 

For  whether  he  consider  his  own  or  his  neigh- 
bor's estate,  he  knoweth  that  none  liveth  here 
without  tribulation. 

And  the  more  narrowly  a  man  looks  into  him- 
self, so  much  the  more  he  sorroweth. 

Our  sins  and  Avickednesses  wherein  we  lie  so 
enwrapt,  that  we  can  seldom  apply  ourselves  to 
Heavenly  contemplations,  do  minister  unto  us 
matter  of  just  sorrow  and  inward  compunction. 

5.  Didst  thou  oftener  think  of  thy  death,^  than 
of  thy  living  long,  there  is  no  question  but  thou 
wouldst  be  more  zealous  to  amend. 

If  also  thou  didst  but  consider  within  thyself  the 
infernal  pains  in  the  other  world,^  I  believe  thou 
wouldst  willingly  undergo  any  labor  or  sorrow  in 
this  world,  and  not  be  afraid  of  the  greatest  aus- 
terity. 

But  because  these  things  enter  not  to  the  heart, 
and  we  still  love  those  things  only  that  delight  us, 
therefore  it  is  we  remain  cold  and  very  dull  in 
religion. 

G.  It  is  often  our  Avant  of  spirit  Avhicli  maketh 
our  miserable  body  so  easily  complain. 

Pray  therefore  unto  the  Lord  with  all  humility, 
that  He  will  vouchsafe  to  give  thee  the  spirit  of 
compunction.  And  say  with  the  Prophet,  ''  Feed 
me,  O  Lord,  with  the  bread  of  tears,  and  give  me 
plenteousness  of  tears  to  drink."  ^ 

1  Eccles  vii.  [1,  2.]  2  Matt.  xxv.  [41.] 

8  Psalm  Ixxx.  [5.] 


Of  the   Oonsideration  of  Human  Misery.     59 
CHAP.   XXII. 

OF   THE   CONSIDERATION  OF  HUMAN  MISERY. 

MISERABLE  thou  art,  whosoever  thou  be, 
or  Avhithersoever  thou  turnest,  unless  thou 
turn  thyself  unto  God. 

Why  art  thou  troubled  when  thmgs  succeed  not 
as  thou  wouldest  or  desirest  ?  For  who  is  he  that 
hath  all  thmgs  according  to  his  mind  ?  ^  neither  I 
nor  thou,  nor  any  man  upon  earth. 

There  is  none  in  this  world,  even  though  he  be 
King  or  Bishop,  Avithout  some  tribulation  or  per- 
plexity. 

Who  is  then  in  the  best  case  [or  condition]  ? 
even  he  who  is  able  to  suffer  something  for  God. 

2.  Many  weak  and  infirm  persons  say,  Behold  ! 
what  a  happy  life  such  an  one  leads,^  how  wealthy, 
how  great  he  is,  in  Avhat  power  and  dignity ! 

But  lift  up  thine  eyes  to  the  riches  of  Heaven, 
and  thou  slialt  see  that  all  the  goods  of  this  life 
are  nothing  to  be  accounted  of.  They  are  very 
uncertain,  and  rather  burdensome  than  otherwise, 
because  they  are  never  possessed  without  anxiety 
and  fear. 

Mail's  happiness  c'onsisteth  not  in  having  abun- 
dance of  temporal  goods,^  but  a  moderate  portion 
is  sufficient  for  him. 

1  Eccles.  vi.  [2.]        2  Luke  xii.  [19.]        3  Prov,  xix.  [1.] 


6o      Of  the   Consideration  of  Human  Misery. 

Truly  it  is  misery  [enough]  even  to  live  upon 
the  earth. ^ 

The  more  spiritual  a  man  desires  to  be,  the 
more  bitter  does  this  present  life  become  to  him  ; 
because  he  sees  more  clearly  and  perceives  more 
sensibly  the  defects  of  human  corruption. 

For  to  eat  and  to  drhik,  to  sleep  and  to  watch, 
to  labor  and  to  rest,  and  to  be  subject  to  other 
necessities  of  nature,  is  doubtless  a  great  misery 
and  affliction  to  a  religious  man,  who  would  gladly 
be  set  loose,  and  free  trom  all  sin. 

3.  For  the  inward  man  is  much  weighed  down 
with  these  [outward  and]  corporal  necessities 
whilst  we  live  in  this  world. 

Therefore  th^  Prophet  prayeth  with  gi'eat  de- 
votion to  be  enabled  to  be  free  from  them,  saying, 
"  Bring  me,  O  Lord,  out  of  my  necessities."  ^ 

But  woe  be  to  them  that  know  not  their  own 
misery ;  and  a  greater  woe  to  them  that  love  this 
miserable  and  corruptible  life  !  ^ 

For  some  there  be  who  so  much  doat  upon  it, 
that  although  by  labor  or  by  begging  they  can 
scarce  get  mere  necessaries,  yet  if  they  might  be 
able  to  live  here  always,  they  would  care  nothing 
at  all  for  the  Kingdom  of  God. 

4.  O  how  senseless  are  these  men  and  unbeliev- 
ing in  heart,  who  lie  so  deeply  sunk  in  the  earth, 
that  they  can  relish  nothing  but  carnal  things  !  ^ 

1  Job  xiv.  [1.]    Eccles.  ii.  [17.]  2  Pg^lm  xxv.  [17.] 

8  Rom.  viii.  [22.]  4  Kodi.  viii.  [5.] 


Of  the  Consideration  of  Human  Misery.      6 1 

But  miserable  as  they  are,  they  shall  in  the  end 
feel  to  their  cost  how  vile  and  how  nothing  that 
was  which  they  loved. 

Whereas  the  Saints  of  God  and  all  the  devout 
friends  of  Christ  regarded  not  those  things  which 
pleased  the  flesh,  nor  those  which  flourished  in  this 
life,  but  longed  after  the  everlasting  riches  ^  with 
their  whole  hope  and  earnest  intention. 

Their  whole  desire  was  carried  upward  to  things 
durable  and  invisible,  that  the  desire  of  things 
visible  might  not  draw  them  to  thinofs  below. 

5.  O  my  brother,  lose  not  thy  confidence  of 
making  progress  in  godliness ;  there  is  yet  time, 
the  hour  is  not  yet  past.^ 

Why  wilt  thou  defer  thy  good  purpose  from  day 
to  day  ?  Arise  and  begin  in  this  very  mstant,  and 
say,  Now  is  the  time  to  be  doing,  now  is  the 
time  to  be  striving,  now  is  the  fit  time  to  amend 
myself 

When  thou  art  ill  at  ease  and  much  troubled, 
then  is  the  time  of  deserving  best. 

Thou  must  pass  through  fire  and  water  ^  be- 
fore thou  come  to  the  place  of  refreshing. 

Unless  thou  dost  earnestly  force  thyself,  thou 
shalt  never  get  the  victory  over  sin. 

vSo  long  as  we  carry  about  us  this  frail  body  of 
ours,  ^ve  can  never  be  without  sin,  or  live  without 
weariness  and  pain. 

1  1  Pet.  i.  [4.]  Heb.  xi.  [26.]     "-  Eom.  xiii.  [11.]  Heb.  x.  [35.] 
8  Psalm  xlvi.  [12.] 


62      Of  the  Consideration  of  Human  Misery. 

We  would  gladly  be  quiet  and  freed  from  all 
misery,  but  seeing  by  sin  we  have  lost  our  inno' 
cency,  Ave  have  together  with  that  lost  also  the 
true  felicity.^ 

Therefore  it  becomes  us  to  have  patience,  and 
to  wait  for  the  mercy  of  God,  till  this  iniquity 
pass  away,  and  mortality  be  swallowed  up  of  life  !  ^ 

6.  O  how  great  is  human  frailty,  which  is  al- 
ways prone  to  evil.^ 

To-day  thou  confessest  thy  sins,  and  to-morrow 
thou  committest  the  very  same  thou  hast  confessed. 

Now,  thou  art  purposed  to  look  well  mito  thy 
ways,  and  within  a  while  thou  so  behavest  thyself, 
as  though  thou  hadst  never  any  such  purpose  at 
all. 

•  Good  cause  have  we  therefore  to  hmnble  our- 
selves,^ and  never  to  have  any  great  conceit  of  our- 
selves :  since  we  are  so  frail  and  so  inconsistent. 

Besides,  that  may  quickly  be  lost  by  our  oaati 
negligence,  which,  by  the  grace  of  God,  with  much 
labor  we  have  scarce  at  length  obtained. 

7.  What  will  become  of  us  in  the  end,  who 
begin  so  early  to  wax  lukewarm  ! 

Woe  be  unto  us,  if  we  will  so  [soon]  give  our- 
eelves  unto  ease,  as  if  all  were  in  peace  and  safety, 
when  as  yet  there  appeareth  no  sign  of  true  holi- 
ness in  our  conversation  ! 

We  have  much  need  like  young  beginners  to  be 

I  Rom.  vii.  [24.]  Gon.  iii.  [17.]  2  2  Cor.  v.  [4.] 

3  Gen.  vi.  [5.]  viii.  [21.]  4  2  Maccab.  ix.  [11.] 


Of  Meditation  on  Death.  63 

newly  instructed  again  to  good  life,  if  haply  there 
be  some  hope  of  future  amendment,  and  greater 
proficiency  in  things  spiritual. 


CHAP.    XXIII. 

OF  MEDITATION   ON  DEATH. 

VERY  quickly  there  will  be  an  end  of  thee 
here ;  ^  look  what  will  become  of  thee  in 
another  world. 

To-day  the  man  is  here ;  to-morrow  he  hath 
disappeared. 

And  when  he  is  out  of  sight,  quickly  also  is  he 
out  of  mind. 

O  the  stupidity  and  hardness  of  man's  heaVt, 
which  thinkcth  only  upon  the  present,  and  doth 
not  rather  care  for  what  is  to  come  ! 

Thou  oughtest  so  to  order  thyself  in  all  thy 
thoughts  and  actions,  as  if  to-day  thou  wert  about 
to  die." 

If  thou  hadst  a  good  conscience,  thou  wouldst 
not  greatly  fear  death.^ 

It  were  better  to  avoid  sins,  than  to  fly  death.'' 

If  to-day  thou  art  not  prepared,  how  wilt  thou 
be  so  to-morrow  ?  ^ 

1  Job  ix.  [25,  26.]  xiv.  [1,  2.]  Luke  xii.  [20.]  Heb.  ix.  [27.] 

2  Matt.  XXV.  [13.]  8  Luke  xii.  [37.] 

4  Wisd.  iv.  [IG.]  6  Matt.  xxiv.  [44.]  xxv.  [10.] 


64  Of  Meditation  on  Death. 

To-morrow  is  uncertain,  and  how  knowest  thou 
that  thou  shalt  live  till  to-morrow  ? 

2.  What  availeth  it  to  live  long,  when  there  is 
so  small  amendment  in  our  practice. 

Alas  !  length  of  days  doth  more  often  make  our 
sins  the  greater,  than  our  lives  the  better ! 

0  that  we  had  spent  but  one  day  in  this  world 
thoroughly  well ! 

Many  there  are  who  count  how  long  it  is  since 
their  conversion  ;  and  yet  full  slender  oftentimes 
is  the  fruit  of  amendment  of  life. 

If  to  die  be  accounted  dreadful,  to  live  long 
may  perhaps  prove  more  dangerous. 

Happy  is  he  that  always  hath  the  hour  of  his 
death  before  his  eyes,-^  and  daily  prepareth  himself 
to  die. 

If  at  any  time  thou  hast  seen  another  man  die, 
make  account  thou  must  also  pass  the  same  way.^ 

3.  When  it  is  morning,  think  thou  mayest  die 
before  night ; 

And  when  evening  comes,  dare  not  to  promise 
thyself  the  next  morning. 

Be  thou  therefore  always  in  a  readiness,  and  so 
lead  thy  life  that  death  may  never  take  thee  un- 
prepared.^ 

Many  die  suddenly  and  when  they  look  not  for 
it ;  for  the  Son  of  Man  will  come  at  an  hour  when 
we  think  not.^ 

1  Eccles.  vii.  [1.]  2  iieb.  ix.  [27.] 

8  Luke  xxi,  [36.]  *  Matt.  xxiv.  [44.]   Luke  xii.  [40.] 


Of  Meditation  on  Death.  65 

When  that  last  hour  shall  come,  thou  wilt  be- 
gin to  have  a  far  different  opinion  of  thy  whole 
life  that  is  past,  and  be  exceeding  sorry  thou 
hast  been  so  (careless  and  remiss. 

4.  O  how  wise  and  happy  is  he  that  now  labor- 
eth  to  be  such  an  one  in  his  life,  as  he  wisheth  to 
be  fomid  at  the  hour  of  his  death  ! 

A  perfect  contempt  of  the  world,-^  a  fervent  de- 
sire to  go  forward  in  virtue,  the  love  of  discipline, 
the  painfulness  of  repentance,  the  readiness  of 
obedience,  the  denying  of  ourselves,  and  the  bear- 
ing any  affliction  for  the  love  of  Christ  patiently, 
will  give  us  great  confidence  we  shall  die  happily. 

Whilst  thou  art  in  health  thou  mayest  do  much 
good  ;  but  when  thou  art  sick  I  see  not  what  thou 
art  able  to  do. 

Few  by  sickness  grow  better  and  more  reform- 
ed ;  as  also  they  who  wander  much  abroad,  seldom 
thereby  become  holy. 

5.  Trust  not  to  friends  and  kindred,  neither  do 
thou  put  off  the  care  of  thy  soul's  welfare  till 
hereafter ;  for  men  will  sooner  forget  thee,  than 
thou  art  aware  of. 

It  is  better  to  look  to  it  betime,  and  do  some 
good  beforehand,  than  to  trust  to  other  men's  help.^ 

If  thou  beest  not  careful  for  thyself  now,  who 
will  be  careful  for  thee  hereafter  ? 

1  Ecclus.  xli.  [1.] 

2  Isaiah  xxx.  [5.]  xxxi.  [1.]     Jer.  xvii.  [5.]  xlviii.  [7.] 
Matt.  vi.  [20.] 

5 


66  Of  Meditation  on  Death. 

The  time  that  is  now  present  is  very  precious  ; 
now  are  the  days  of  salvation  ;  now  is  the  accept- 
able time. 

But  alas  !  that  thou  shouldest  spend  thy  time 
so  idly  here,  when  thou  mightest  purchase  to  live 
eternally  hereafter. 

The  time  will  come,  when  thou  shalt  desire  one 
day  or  hour  to  amend  in,  and  I  cannot  say  that  it 
will  be  granted  thee. 

6.  0  beloved,  from  how  great  danger  mightest 
thou  deliver  thyself,  from  how  great  fear  free  thy- 
self, if  thou  wouldst  be  ever  fearful  and  mindful 
of  death  ! 

Labor  now  to  live  so,  that  at  the  hour  of  death 
thou  mayest  rather  rejoice  than  fear. 

Learn  now  to  die  to  the  world,  that  thou  may- 
est then  begin  to  live  with  Christ.-^ 

Learn  now  to  contemn  all  [earthly]  things,^ 
that  thou  mayest  freely  go  to  Christ. 

Chastise  thy  body  now  by  repentance,'^  that 
thou  mayest  then  have  assured  confidence. 

7.  Ah  !  fool,  why  dost  thou  think  to  live  long, 
when  thou  canst  not  promise  to  thyself  one 
day  ?  ^ 

How  many  have  been  deceived  and  suddenly 
snatched  away  ! 

How  often  dost  thou  hear  these  reports,  Such 
a  man  is  slain,  another  man  is  drowned,  a  tliird 

1  Rom.  vi.  [8.]  2  Luke  xiv.  [33.] 

3  1  Cor.  ix.  [27.]  4  Luke  xii.  [20.] 


Of  Meditation  on  Death.  6? 

breaks  his  neck  Avitli  a  foil  from  some  liigh  place, 
this  man  died  eating,  and  that  man  playmg  ! 

One  perished  by  fire,  another  by  the  sword, 
another  of  the  plague,  another  was  slain  by 
thieves. 

Thus  death  is  the  end  of  all,  and  man's  life 
suddenly  passeth  away  like  a  shadow.^ 

8.  Who  shall  remember  thee  when  thou  art 
dead  ?  and  who  shall  pray  for  thee  ? 

Do,  do  now,  my  beloved,  whatsoever  thou  art 
able  to  do ;  for  thou  knowest  not  when  thou  shalt 
die,  nor  yet  what  shall  befall  thee  after  thy  death. 

Now  whilst  thou  hast  time,  heap  unto  thyself 
everlasting  riches.^ 

Thhik  on  nothuig  but  the  salvation  of  thy  soul, 
care  for  nothing  but  the  things  of  God. 

Make  now  friends  to  thyself  by  honoring  the 
Saints  of  God,  and  imitating  their  actions,  that 
when  thou  failest  in  this  short  life,  they  may  re- 
ceive thee  into  everlasting  habitations.^ 

9.  Keep  thyself  as  a  stranger  and  pilgrim  upon 
the  earth,"*  and  as  one  to  whom  the  affliu-s  of  this 
world  do  nothing  appertain. 

Keep  thy  heart  free,  and  lifted  up  to  God,  be- 
cause thou  hast  here  no  abiding  city.^ 

Send  thither  thy  daily  prayers  and  sighs  together 
with  thy  tears,  that  after  death  thy  spirit  may  be 

1  Job  xiv.  [2.]       2  Matt.  vi.  [20.]  Luke  xii.  [33.]  Gal.  vi.  [8.] 
8  Luke  xvi.  [9.]  Heb.  xi  4  i  Pet.  ii.  [11.] 

6  Heb.  xiii.  [U.] 


.-«___ . ^.^ 

68  Of  Judgment,  and  the 

found  worthy  with  much  happiness  to  pass  to  the 
Lord.     Amen. 


CHAP.    XXIV. 

OF  JUDGMENT,  AND  THE  PUNISHMENT  OF  SINNERS. 

IN  all  things  have  a  special  aim  to  thy  end,  and 
how  thou  wilt  be  able  to  stand  before  that 
severe  Judge  ^  to  whom  nothing  is  hid,  who  is  not 
pacified  with  gifts,  nor  admitteth  any  excuses,  but 
will  judge  accordmg  to  right  and  equity. 

0  wretched  and  foolish  sinner,  who  sometimes 
fearest  the  countenance  of  an  angry  man,  what 
answer  wilt  thou  make  to  God  who  knoweth  all 
thy  wickedness  !  '^ 

Why  dost  thou  not  provide  for  thyself^  against 
that  great  day  of  judgment,  when  no  man  can 
excuse  or  answer  for  another,  but  every  one  shall 
have  enough  to  answer  for  himself ! 

Now  are  thy  pains  profitable,  thy  tears  accept- 
able,* thy  groans  audible,  thy  grief  pacifieth  God, 
and  purgeth  thy  soul. 

2.  Tlie  patient  man  hath  a  gi'eat  and  wholesome 
purgatory,^  who  though  he  receive  injuries,  yet 
grieveth  more  for  the  malice  of  another,  than  for 
his  own  wrong ;    who   prayeth  willingly  for   his 

1  Heb.  X.  [31.]  2  Job  ix.  [2.]  3  Luke  xvi.  [9.] 
4  2  Cor.  vi.  [4.]           6  James  i.  [4.] 


Punishment  of  Sinners.  69 

adversaries,^  and  from  his  heart  forgivetli  their 
offences ;  he  delayeth  not  to  ask  forgiveness  of 
whomsoever  he  hath  offended  ;  he  is  sooner  mov- 
ed to  compassion  than  to  anger  ;  he  often  offereth 
[an  holy]  violence  to  himself,  and  laboreth  to 
bring  the  body  wholly  into  subjection  to  the  spirit. 

It  is  better  to  purge  out  our  sins,  and  cut  off 
our  vices  here,  than  to  keep  them  to  be  punished 
hereafter. 

Verily  we  do  but  deceive  ourselves  through  an 
inordinate  love  of  the  flesh. 

3.  What  is  it  that  that  infernal  fire  shall  feed 
upon,  but  thy  sins  ? 

The  more  thou  sparest  thyself  now  and  follow- 
est  the  flesh,  so  much  the  more  hereafter  shall  be 
thy  punishment,  and  thou  storest  up  greater  fuel 
for  that  flame. 

In  what  thing  a  man  hath  sinned,  in  the  same 
shall  he  be  the  more  grievously  punished. 

There  shall  the  slothful  be  pricked  forward  with 
burning  goads,  and  the  gluttons  be  tormented  Avith 
hunger  and  thirst. 

There  shall  the  luxurious  and  lovers  of  pleas- 
ures be  bathed  in  burning  pitch  and  stinking 
brimstone,  and  the  envious,  like  mad  dogs,  shall 
howl  for  very  grief. 

4.  There  is  no  sin  but  shall  have  its  proper 
torment. 

There  the  proud  shall  be  filled  with  all  confu- 

1  Luke  xxiii.  [34.]  Acts  vii.  [GO.] 


V" 


yo  Of  Judgment^  and  the 

sion ;  the  covetous  shall  be  pinched  witli  miser- 
able penury ; 

One  hour  of  pam  there  shall  be  more  bitter  than 
a  thousand  years  of  the  sharpest  penance  here  ! 

There  is  no  quiet,  no  comfort  for  the  damned 
there ;  ^  yet  here  we  have  some  intermission 
of  our  labors,  and  enjoy  the  comfort  of  our 
friends. 

Be  now  solicitous  and  sorrowful  because  of  thy 
sins,  that  at  the  day  of  judgment  thou  mayest  be 
secure  with  the  company  of  blessed  souls. 

For  then  shall  the  righteous  with  great  boldness 
stand  against  such  as  have  vexed  and  oppressed 
them.^ 

Then  shall  he  stand  to  judge  them,  who  doth 
now  humbly  submit  himself  to  the  censures  of 
men. 

Then  shall  the  poor  and  humble  have  great  con- 
fidence, but  the  proud  man  shall  be  compassed  with 
fear  on  every  side. 

5.  Then  will  it  appear  that  he  was  wise  in  this 
world,  who  had  learned  for  Christ  to  be  a  fool  and 
despised. 

Then  shall  every  affliction  patiently  undergone 
delight  us,  when  the  mouth  of  iniquity  shall  be 
stopped  up.^ 

Then  shall  the  devout  rejoice,  and  the  profane 
shall  mourn. 

Then  shall  he  more  rejoice  that  hath  beat  do-mi 
\  Job  xl.  [12.]  xli.        2  AVisd.  v.  [1.]        s  pgalm  cvii.  [42.] 


Punishment  of  Sinners.  7  i 

his  o^^^l  flesh,  than  he  that  hath  abounded  in  all 
pleasure  and  delight.-^ 

Then  shall  the  poor  attire  shine  gloriously,  and 
the  precious  robes  seen  vile  and  contemptible. 

Then  shall  be  more  commended  the  poor  cot- 
tage than  the  gilded  palace. 

Then  will  constant  patience  more  avail  us  than 
all  earthly  power. 

Then  simple  obedience  shall  be  preferred  before 
all  worldly  wisdom.^ 

6.  Then  shall  a  good  and  clear  conscience  more 
rejoice  a  man  than  the  profound  [learning  of] 
philosophy. 

Then  shall  the  contempt  of  riches  Aveigh  more 
than  all  the  worldling's  treasure. 

Tlien  wilt  thou  be  more  comforted  that  thou 
hast  prayed  devoutly,  than  that  thou  hast  fared 
daintily. 

Then  wilt  thou  be  more  glad  thou  hast  kept 
silence,  than  that  thou  hast  talked  much. 

Then  will  good  works  avail  more  than  many 
goodly  words. 

Then  a  strict  life  and  severe  repentance  will  be 
more  pleasing  than  all  earthly  delights. 

Accustom  thyself  now  to  suffer  a  little,  that  thou 
mayest  then  be  delivered  from  more  grievous 
pains. 

Prove  first  here  what  thou  canst  endure  here- 
after. 

1  2  Cor.  iv.  [17.]  2  Isaiah  xxix.  [19.] 


!♦ 


72  Of  Judgment  and  Punishment. 

If  now  thou  canst  endure  so  little,  how  wilt  thou 
then  be  able  to  endure  eternal  torments  ? 

If  now  a  little  suffering  make  thee  so  impatient, 
what  will  hell-lire  do  hereafter  ? 

Assure  thyself  thou  canst  not  have  two  para- 
dises :  it  is  impossible  to  enjoy  delights  in  this 
world,  and  after  that  to  reign  with  Christ. 

7.  Suppose  thou  hast  hitherto  lived  always  in 
honors  and  delights,  what  would  all  this  avail 
thee  if  thou  wert  to  die  at  tlijs  mstant  ?  ^ 

All  therefore  is  vanity,^  but  to  love  God  and 
serve  Him  only. 

For  he  that  loveth  God  with  all  his  heart,  is 
neither  afraid  of  death  nor  punishment,  nor  of 
judgment,  nor  of  hell ;  for  perfect  love  gives  se- 
cure access  to  God.^ 

But  he  that  takes  delight  m  sin,  what  marvel 
is  it  if  he  be  afraid,  both  of  death  and  judgment  ? 

Yet  it  is  good,  although  love  be  not  yet  of  force 
to  withhold  thee  from  sin,  that  at  least  the  fear  of 
hell  should  restrain  thee. 

But  he  that  layetli  aside  the  fear  of  God,  can 
never  continue  long  in  good  estate,  but  falleth 
quickly  into  the  snares  of  the  devil. 

1  Luke  xii.  [20.]       2  Eccles.  i.  [2.]       3  Rom.  viii.  [39.] 


•K^ 


Of  the  Zealous  Amendment  of  our  Life.    73 


CHAP.  XXV. 

OF  THE  ZEALOUS  AMENDMENT  OF  OUR  WHOLE 
LIFE. 

BE  Avatchful  and  diligent  in  the  service  of 
God ;  ^  and  often  bethink  thyself  wherefore 
thou  earnest  hither,  and  why  thou  hast  left  the 
world.  Was  it  not  that  thou  mightest  live  to 
God,  and  become  a  spiritual  man  ? 

Be  fervent  then  to  come  forward,^  for  shortly 
thou  shalt  receive  a  reward  of  thy  labors  ;  there 
shall  not  be  then  any  fear  or  sorrow  in  thy  coasts.^ 

Labor  but  now  a  little,  and  thou  shalt  find 
great  rest,  yea  perpetual  joy  [to  thy  soul].^ 

If  thou  continuest  faithful  and  fervent  in  doing 
[good],  no  doubt  but  God  will  be  faitliful  and  lib- 
eral m  rewarding  thee.^ 

Thou  oughtest  to  have  a  good  hope  *^  for  getting 
the  victory ;  but  thou  must  not  be  secure,  lest  thou 
wax  either  negligent  or  proud. 

2.  When  one  that  was  in  anxiety  of  mind,  often 
wavering  between  fear  and  hope,  did  once,  being 
oppressed  with  grief,  humbly  prostrate  himself  in  a 
Church  before  the  altar  m  prayer,  and  said  within 
himself,  O  if  I  knew  that  I  should  yet  persevere ; 
he  presently  heard  within  him  an  answer  from 

1  2  Tim.  iv.  [5.]  2  Matt.  v.  [48.] 

3  Rev.  xxi.  [4.]  xxii.  [3.  J 

4  Ecclus.  li.  [27.]     Rev.  xxi.  [4.]  xxii.  [3.] 

6  Matt.  XXV.  [23.]  6  Rom.  v.  [5.] 


74  ^f  ^^^^  Zealous  Amendment 

God,  wliicli  said,  Wliat  if  thou  didst  know  it,  what 
wouldest  thou  do  ?  Do  now  what  thou  wouldest 
do  then,  and  thou  shalt  be  secure. 

And  being  herewith  comforted  and  strengthened, 
he  committed  himself  wholly  to  the  will  of  God, 
and  that  noisome  anxiety  ceased : 

Neither  had  he  any  muid  to  search  curiously  any 
farther,  to  know  what  should  befall  him ;  but  rather 
labored  to  miderstand  what  was  the  perfect  and 
acceptable  will  of  God^  for  the  begmning  and  ac- 
complishing of  every  good  work.  * 

o.  "  Hope  m  the  Lord,  and  do  good,"  saith  the 
Prophet,  "  and  inhabit  the  land,  and  thou  shalt  be 
fed  in  the  riches  thereof."  ^ 

One  thing  there  is  that  draweth  many  back  from 
a  spiritual  progress,  and  the  diligent  amendment  of 
their  lives ;  viz.  Extreme  fear  of  the  difficulty,  or 
the  labor  of  the  combat. 

However,  they  above  others  imj)rove  most  in 
virtue,  that  endeavor  most  to  overcome  those 
things  which  are  most  grievous  and  contrary  unto 
them. 

For  there  a  man  improveth  more  and  obtaineth 
greater  grace,  where  he  more  overcometh  himself 
and  mortifieth  himself  m  spirit. 

4.  But  all  men  have  not  equally  much  to  over- 
come and  mortify. 

Yet  he  that  is  zealous  and  diligent,  though  he 
have  more  passions,  shall  profit  more  in  virtue, 
1  Rom.  xii.  [2.]  2  Pgalm  xxxvii.  [3.] 


Of  our    Whole  Life.  75 

than  another  that  is  of  a  more  temperate  disposi- 
tion, if  he  be  less  fervent  in  the  pursuit  of  virtue. 

Two  things  especially  much  further  our  amend- 
ment, to  wit,  to  withdraw  ourselves  violently  from 
that  to  which  nature  is  viciously  incluied,  and  to 
labor  earnestly  for  that  virtue  which  we  most 
want. 

Be  careful  also  to  avoid  with  o-reat  diligence 
those  things  in  thyself,  which  do  commonly  dis- 
please thee  in  others. 

5.  Gather  some  profit  to  thy  soul  wheresoever 
thou  be ;  so  as  if  thou  seest  or  hearest  of  any  good 
examples,  stir  up  thyself  to  the  imitation  thereof. 

But  if  thou  seest  anytliing  worthy  of  reproof, 
beware  thou  do  not  the  same.  And  if  at  any  time 
thou  hast  done  it,  labor  quickly  to  amend  it. 

As  thine  eye  observeth  others,-^  so  art  thou  also 
noted  agam  by  others. 

O  how  sweet  and  pleasant  a  thing  it  is,  to  see 
[Christian]  brethren  fervent  and  devout,  well- 
mamiered  and  well-disciplined  !  ^ 

And  on  the  contrary,  how  sad  and  grievous  a 
thing  it  is,  to  see  them  live  in  a  dissolute  and 
disordered  sort,  not  applying  themselves  to  that 
for  which  they  are  called ! 

How  hurtful  a  thing  is  it,  when  they  neglect  the 
good  purposes  of  their  vocation,  and  busy  them- 
selves in  that  which  is  not  committed  to  their  care  ! 

1  Matt.  vii.  [3.] 

«  Eph.  V.  [perhaps  iv.  1,  IG.J  1  Cor.  xii.  [18.]  Eccles.iii.  [1.] 


76  Of  the  Zealous  Amendment 

6.  Be  mindful  of  the  profession  thou  hast  made, 
and  have  always  before  the  eyes  of  thy  soul  the 
remembrance  of  thy  Saviour  crucified. 

Thou  hast  ofood  cause  to  be  ashamed  in  lookinoj 
upon  the  life  of  Jesus  Christ,  seeing  thou  hast  not 
as  yet  endeavored  to  conform  thyself  more  unto 
Him,  though  thou  hast  been  a  long  time  in  the  way 
of  God. 

A  religious  person  that  exerciseth  himself  se- 
riously and  devoutly  in  the  most  holy  life  and 
passion  of  our  Lord,  shall  there  abundantly  find 
whatsoever  is  necessary  and  profitable  for  him  ; 
neither  shall  he  need  to  seek  any  better  thing,  out 
of  Jesus. 

O  if  Jesus  crucified  would  come  mto  our 
hearts,^  how  quickly  and  fully  should  we  be  in- 
structed [in  all  the  truth]  ! 

7.  A  fervent  religious  person  taketh  and  bear- 
eth  all  well  that  is  commanded  him. 

But  he  that  is  neoiio-ent  and  cold,  hath  tribula- 
tion  upon  tribulation,  and  on  all  sides  is  afflicted ; 
for  he  is  void  of  inward  consolation,  and  is  forbid- 
den to  seek  external  comforts. 

A  religious  person  that  liveth  not  according  to 
discipline,  lies  open  to  great  mischief  to  the  ruin 
of  his  soul. 

He  that  seeketh  liberty  and  ease,  shall  ever  live 
in  disquiet ;  for  one  thmg  or  other  will  displease 
him.* 

1  Gal.  ii.  [20.]  vi.  [U.]  *  See  note  [IJ.] 


Of  our    Whole  Life. 


11 


8.  O  that  we  had  nothing  else  to  do,  but  always 
with  our  mouth  and  whole  heart  to  praise  our  Lord 
God! 

0  that  thou  mightest  never  have  need  to  eat,  nor 
drink,  nor  sleep ;  but  mightest  always  praise  God, 
and  only  employ  thyself  in  spiritual  exercises  ;  thou 
shouldest  then  be  much  more  happy  than  now  tliou 
art,  when  for  so  many  necessities  thou  art  con- 
strained to  serve  thy  body. 

Would  God  these  necessities  were  not  at  all,  but 
only  the  spiritual  reflections  of  the  soul,  which, 
alas,  we  taste  of  too  seldom ! 

9.  When  a  man  cometh  to  that  estate,  that  he 
seeketh  not  his  comfort  from  any  creature,  then 
doth  he  begin  perfectly  to  relish  God.  Then  shall 
he  be  contented  with  whatsoever  doth  befall  him 
in  this  world. 

Then  shall  he  neither  rejoice  in  great  matters, 
nor  be  sorrowful  for  small ;  but  entirely  and  con- 
fidently commit  himself  to  God,  who  shall  be  unto 
him  all  in  all ;  i  to  whom  nothing  doth  perish  nor 
die,  but  all  things  do  live  unto  Him,  and  serve 
Him  at  a  beck  without  delay. 

10.  Remember  always  thy  end,^  and  how  that 
time  lost  never  returns.  Without  care  and  dili- 
gence thou  shalt  never  get  virtue. 

If  thou  begimiest  to  wax  cold,^  it  will  begm  to 
be  evU  with  thee. 

1  Rom.  xi.  [3G.1     1  Cor.  viii.  [6.]  xii.  [6.]  xv.  [28.] 

2  Ecclus.  vii.  [3G.]  8  Rev.  iii.  [16.] 


yS     Of  the  Zealous  Amendment  of  our  Life. 

But  if  thou  give  thyself  to  fervor  [of  spirit], 
thou  shalt  find  much  peace,  and  feel  less  labor, 
tlirough  the  assistance  of  God's  grace,  and  the  love 
of  virtue. 

The  fervent  and  diligent  man  is  prepared  for  all 
things. 

It  is  harder  to  resist  vices  and  passions  than  to 
toil  in  bodily  labors. 

He  that  avoideth  not  ^mall  faults,  by  little  and 
little  falleth  into  greater.-^ 

Thou  wilt  always  rejoice  in  the  evening,  if  thou 
spend  the  day  profitably. 

Be  watchful  over  thyself,  stir  up  thyself,  warn 
thyself,  and  whatsoever  becomes  of  others,  neglect 
not  thyself. 

The  more  [holy]  violence  thou  usest  against 
thyself,  the  more  shall  be  thy  [spiritual]  profiting. 
Amen. 

1  Ecclus.  xix.  [1.] 


THE    SECOND   BOOK. 


ADMONITIONS   TENDING  TO   THINGS  INTERNAL. 


CHAP.   I. 


OF   THE  INWARD   LIFE. 

^HE  Kingdom  of  God  is  within  you,"  ^ 
saith  the  Lord.  Turn  thee  with  thy 
»::jc?^<t»  whole  heart  ^  unto  the  Lord,  and  for- 
sake this  wretched  world,  and  thy  soul  shall  find 
rest. 

Learn  to  despise  outward  things,  and  to  give 
thyself  to  things  inward,  and  thou  shalt  perceive 
the  Kingdom  of  God  to  come  in  thee. 

"  For  the  Kingdom  of  God  is  peace  and  joy  in 
the  Holy  Ghost,"  ^  Avhich  is  not  given  to  the 
imholy. 

Christ  will  come  mito  thee,  and  shoAv  thee  His 
consolations,  if  thou  prepare  for  Him  a  worthy 
mansion  within  thee. 
1  Luke  xvii.  [-21.]  2  joel  ii.  [12.]  8  Rom.  xiv.  [17.] 


8o  Of  the  Inward  Life. 

All  His  glory  and  beauty  is  from  witliin,!  and 
there  He  delightetli  Himself. 

The  inward  man  He  often  visiteth ;  and  hath 
with  him  sweet  discourses,  pleasant  solace,  much 
peace,  familiarity  exceeding  wonderful. 

2.  O  faithful  soul,  make  ready  thy  heart  for 
this  Bridegroom,  that  He  may  vouchsafe  to  come 
unto  thee,  and  dwell  within  thee. 

For  thus  saith  He,  "  If  any  love  Me,  he  will 
keep  My  words,  and  We  will  come  unto  him,  and 
will  make  our  abode  with  him."  '^ 

Give  therefore  admittance  unto  Christ,  and 
deny  entrance  to  all  others. 

When  thou  hast  Christ,  thou  art  rich,  and  hast 
enough.  He  will  be  thy  faithful  and  provident 
helper  in  all  things,  so  as  thou  shalt  not  need  to 
trust  in  men. 

For  men  soon  change,  and  quickly  fail;  but 
Christ  remaineth  forever,^  and  standeth  by  us 
finnly  unto  the  end. 

3.  There  is  no  great  trust  to  be  put  in  a  frail 
and  mortal  man,^  eveji  though  he  be  profitable 
and  dear  unto  us :  neither  ought  we  to  be  much 
grieved  if  sometimes  he  cross  and  contradict  us. 

They  that  to-day  take  thy  part,  to-morrow  may 
be  against  thee  ;  and  often  do  they  turn  right 
round  like  the  wind. 

Put  all  thy  trust  in  God,^   let  Him  be  thy  fear, 

1  Psalm  xlv.  [13.]  2  John  xiv.  [25.] 

8  John  xii.  [34.]        4  Jgr.  xvii.  [5.]       5  i  Pet.  v.  [7.] 


Of  the  Inward  Life.  8  I 

find  thy  love :  lie  Avill  answer  for  thee,  and  will 
do  [in  all  things]  what  is  best  for  thee. 

Thou  hast  not  here  an  abiding  city ;  i  and  where- 
soever thou  be,  thou  art  a  stranger  and  pilgrim  : 
neither  shalt  thou  ever  have  rest,  unless  thou  be 
most  inwardly  united  unto  Christ. 

4.  Why  dost  thou  here  gaze  about,  since  this 
is  not  the  place  of  thy  rest  ?  In  Heaven  ought 
to  be  thy  home,^  and  all  earthly  things  are  to  be 
looked  upon  as  it  were  by  the  way. 

All  things  pass  away,^  and  thou  together  with 
them. 

Beware  thou  cleave  not  unto  them,  lest  thou  be 
caught  and  so  perish.  Let  thy  thought  be  on  the 
Highest,  and  thy  prayer  for  mercy  directed  unto 
Christ  without  ceasing. 

If  thou  canst  not  contemplate  high  and  heaven- 
ly things,  rest  thyself  in  the  passion  of  Christ,  and 
dwell  willingly  in  His  sacred  wounds. 

For  if  thou  fly  devoutly  unto  the  wounds  and 
precious  marks  of  the  Lord  Jesus,  thou  shalt  feel 
great  comfort  in  tribulation :  neither  wilt  thou 
much  care  for  the  slights  of  men,  and  wilt  easily 
bear  words  of  detraction. 

5.  Christ  was  also  in  the  world,  despised  of 
men,  and  in  greatest  necessity,  forsaken  by  His 
acquaintance  and  friends,  in  the  midst  of 
slanders."* 

1  Heb.  xiii.  [14.]        2  Phil.  iii.  [-20.]        3  TVisd.  v.  [9.] 
4  Matt.  i.  xii.  [24.]  xvi.  [21.]  John  xv.  [20.] 
6 


-J" 


82  Of  the  Inward  Life. 

Christ  was  willing  to  suffer  and  be  despised ; 
and  darest  thou  complain  of  any  man  ? 

Christ  had  adversaries  and  backbiters ;  and  dost 
thou  wish  to  have  all  men  thy  friends  and  bene- 
factors ? 

Whence  shall  thy  patience  attain  her  crown,-" 
if  no  adversity  befall  thee  ? 

If  thou  art  willing  to  suffer  no  adversity,  how 
wilt  thou  be  the  friend  of  Christ  ? 

Suffer  with  Christ,  and  for  Christ,  if  thou  de- 
sire to  reign  with  Clmst. 

6.  If  thou  hadst  but  once  perfectly  entered  into 
the  secrets  of  the  Lord  Jesus,  and  tasted  a  little 
of  His  ardent  love ;  then  wouldest  thou  not  re- 
gard thine  own  convenience,  or  inconvenience,  but 
rather,  wouldest  rejoice  at  slanders,  if  they  should 
be  cast  upon  thee  ;  for  the  love  of  Jesus  maketh 
a  man  despise  himself. 

A  lover  of  Jesus  and  of  the  Truth,  and  a  true 
inward  Christian,  and  one  free  from  inordinate 
affections,  can  freely  turn  himself  unto  God,  and 
lift  himself  above  himself  in  spirit,  and  with  joy 
remain  at  rest. 

7.  He  that  judgeth  of  all  things  as  they  are, 
and  not  as  they  are  said  or  esteemed  to  be,  is 
truly  wise,  and  taught  rather  of  God  than 
men.^ 

He  that   can   live   inwardly,  and  make  small 
reckoning   of  things   without,   neither   requireth 
1  2  Tim.  ii.  [5.]  2  igaiah  liv.  [13.] 


Of  the  Inward  Life.  83 

places  nor  excepteth  times,  for  performing  of  re- 
ligious exercises. 

A  spiritual  man  quickly  recoUecteth  himself, 
because  he  never  poureth  out  himself  wholly  to 
outward  thino-s. 

He  is  not  hindered  by  outward  labor,  or  busi- 
ness which  may  be  necessary  for  the  time  :  but  as 
things  fall  out,  so  he  accommodates  himself  to 
them. 

He  that  is  well  ordered  and  disposed  within 
himself,  cares  not  for  the  strange  and  perverse 
behavior  of  men. 

A  man  is  hindered  and  distracted  in  proportion 
as  he  draweth  [external]  matters  unto  himself 

8.  If  it  were  well  with  thee,  and  thou  wert 
well  purified  from  sm,  all  things  would  fall  out  to 
thee  for  good,^  and  to  thy  advancement  [in  holi- 
ness]. 

But  many  things  displease,  and  often  trouble 
thee  ;  because  thou  art  not  yet  perfectly  dead  unto 
thyself,  nor  separated  from  all  earthly  things. 

Nothing  so  defileth  and  entangleth  the  heart  of 
man,  as  the  impure  love  to  creatures. 

If  thou  refuse  outward  comfort,  thou  wilt  be 
able  to  contemplate  the  things  of  Heaven,  and 
often  to  receive  internal  joy. 

1  Rom.  viii.  [28.] 


84  Of  Humble  Submission. 


CHAP.  n. 

OF  HUMBLE  SUBMISSION. 

"P  EGAE-D  not  much  who  is  for  thee,  or  against 
J-*^  thee ;  ^  but  mind  what  thou  art  about,  and 
take  care  that  God  may  be  with  thee  in  everything 
thou  doest. 

Have  a  good  conscience,  and  God  will  well 
defend  thee.^ 

For  whom  God  will  help,  no  man's  perverseness 
shall  be  able  to  hurt. 

If  thou  canst  be  silent  and  suffer,  without  doubt 
thou  shalt  see  that  the  Lord  will  help  thee. 

He  knoweth  the  time  and  manner  how  to  de- 
liver thee,  and  therefore  thou  oughtest  to  resign 
thyself  unto  Him. 

It  belongs  to  God  to  help,  and  to  deliver  from 
all  confusion. 

It  is  often  very  profitable,  to  keep  us  more 
humble,  that  others  know  and  rebuke  our 
faults. 

2.  When  a  man  humbleth  himself  for  his  fail- 
ings, then  he  easily  pacifieth  others,  and  quickly 
satisfieth  those  that  are  offended  with  him. 

God  protecteth  the  humble  and  delivereth  him ; ' 
the  humble  He  loveth  and  comforteth ;  unto  the 

A  Rom.  viii.  [31.]  1  Cor.  iv.  [3.]        2  Psalm  xxviii.  f7.] 
8  James  iii.  [perhaps  iv.  6.]  Job  v.  [11.] 


Of  a   Good  Peaceable  Man.  85 

humble  man  He  inclineth  Himself;  unto  the 
humble  He  giveth  great  grace ;  and  after  his 
humiliation  He  raiseth  him  to  glory. 

Unto  the  humble  He  revealeth  His  secrets,^ 
and  sweetly  draweth  and  inviteth  him  unto 
Himself. 

The  humble  person,  though  he  suffer  confusion, 
is  yet  tolerably  well  in  peace  ;  for  that  he  resteth 
on  God,  and  not  on  the  world. 

Do  not  think  that  thou  hast  made  any  progress, 
unless  thou  esteem  thyself  inferior  to  all. 


CHAP.  m. 

OF  A    GOOD   PEACEABLE  MAN. 

FIRST,  keep  thyself  in  peace,  and  then  shalt 
thou  be  able  to  pacify  others. 

A  peaceable  man  doth  more  good  than  he  that 
is  well  learned. 

A  passionate  man  turneth  even  good  into  evil, 
and  easily  believeth  the  worst. 

A  good  peaceable  man  turneth  all  things  to 
good. 

He  that  is  well  in  peace,  is  not  suspicious  of 
any.^  But  he  that  is  discontented  and  troubled, 
is  tossed  with  divers  suspicions  :  he  is  neither 
quiet  himself,  nor  suffereth  others  to  be  quiet. 

1  ^latt.  xi.  [25.]  2  1  Cor.  xiii.  [5.] 


86  Of  a   Good  Peaceable  Man. 

He  often  speaketh  that  which  he  ought  not  to 
speak  ;  and  omitteth  that  which  were  more  expe- 
dient for  him  to  do. 

He  considereth  what  others  are  bound  to  do,-^ 
and  neglecteth  that  which  he  is  bound  to  him- 
self 

First  therefore  have  a  careful  zeal  over  thyself/^ 
and  then  thou  mayest  justly  show  thyself  zealous 
also  of  thy  neighbor's  good. 

2.  Thou  knowest  well  how  to  excuse  and  color 
thine  own  deeds,  but  thou  art  not  willing  to  re- 
ceive the  excuses  of  others. 

It  were  more  just  that  thou  shouldest  accuse 
thyself,  and  excuse  thy  brother. 

If  thou  wilt  be  borne  withal,  bear  also  with 
another.^ 

Behold,  how  far  off  thou  art  yet  from  true 
charity  and  humility ;  for  that  knows  not  how  to 
be  angry  with  any,  or  be  moved  with  indignation, 
but  only  agauist  one's  self. 

It  is  no  great  matter  to  associate  with  the  good, 
and  gentle  ;  for  this  is  naturally  pleasing  to  all, 
and  every  one  ^villingly  enjoyeth  peace,  and  lovetli 
those  best  that  agree  with  him. 

But  to  be  able  to  live  peaceably  with  hard,  and 
perverse  persons,  or  with  the  disorderly,  or  Avith 
such  as  go  contrary  to  us,  is  a  great  grace,  and  a 
most  commendable  and  manly  thing. 

1  Matt.  vii.  [3.]  2  Acts  i.  [perhaps  xxii.  3.] 

8  Gal.  vi.  [2.]  1  Cor.  xiii.  [7.] 


Of  a  Pure  Mind,  and  Simple  Intention.    87 

3.  Some  there  are  that  keep  themselves  in 
peace,  and  are  in  peace  also  with  others. 

And  there  are  some  that  neither  are  in  peace 
themselves,  nor  sutler  others  to  be  in  peace :  they 
are  troublesome  to  others,  but  always  more  trouble- 
some to  themselves. 

And  others  there  are  that  keep  themselves  in 
peace,  and  study  to  bring  others  unto  peace. 

Nevertheless,  our  whole  peace  in  this  miserable 
life  consisteth  rather  in  humble  sufferance,  than  in 
not  feeling  adversities. 

He  that  can  best  tell  how  to  suffer,  will  lest 
keep  himself  in  peace.  That  man  is  conqueror 
of  himself  and  lord  of  the  world,  the  friend  of 
Christ,  and  heir  of  Heaven. 


CHAP.   IV. 

OF  A  PURE  BUND,  AND  SIMPLE  INTENTION. 

I  T)  Y  two  wings,  a  man  is  lifted  up  from  things 
-t)  earthly,  namely,  by  Simplicity  and  Purity. 

Simplicity  ought  to  be  in  our  intention,  Purity 
in  our  affection.  Simplicity  doth  tend  toward  God ; 
Purity  doth  apprehend  and  [as  it  were]  taste  Him. 

No  good  action  will  hinder  thee,  if  thou  be  in- 
wardly free  from  inordinate  affection. 

If  thou  intend  and  seek  nothing  else  but  the 
will  of  God  and  the  good  of  thy  neighbor,  thou 
shalt  thoroughly  enjoy  internal  liberty. 


88     Of  a  Pure  Mind,  and  Simple  Intention. 

If  thy  heart  were  sincere  and  upright,  then 
every  creature  would  be  unto  thee  a  looking-glass 
of  life,  and  a  book  of  holy  doctrine. 

There  is  no  creature  so  small  and  abject,  that 
it  representeth  not  the  goodness  of  God.-^ 

2.  If  thou  wert  inwardly  good  and  pure,^  then 
wouldest  thou  be  able  to  see  and  understand  all 
things  well  without  impediment. 

A  pure  heart  penetrateth  Heaven  and  hell. 

Such  as  every  one  is  inwardly,  so  he  judgeth 
outwardly. 

If  there  be  joy  in  the  world,  surely  a  man  of  a 
pure  heart  possesseth  it. 

And  if  there  be  anywhere  tribulation  and  afflic- 
tion, an  evil  conscience  best  knows  it. 

As  iron  put  into  the  fire  loseth  its  rust,  and  be- 
cometh  clearly  red-hot,  so  he  that  wholly  turneth 
himself  unto  God,  puts  off  all  slothfulness,  and  is 
transformed  into  a  new  man. 

3.  When  a  man  beginneth  to  grow  lukewarm, 
then  he  is  afraid  of  a  small  labor,  and  wdllmgly 
receiveth  external  comfort. 

But  when  he  once  beginneth  to  overcome  him- 
self perfectly,  and  to  walk  manfully  in  the  way  of 
God  ;  then  he  esteemeth  those  things  to  be  light, 
which  before  seemed  grievous  unto  him. 

Rom  i.  [20.]  «  Prov.  iii.  [3,  4.]  Psalm  cxix.  [IOC] 


Of  the   Consideration  of  Ones  Self       89 
CHAP.  V. 

OF  THE  CONSIDERATION  OF  ONW S  SELF. 

WE  cannot  trust  much  to  ourselves,^  because 
grace  oftentimes  is  wanting  to  us,  and  un- 
derstanding also. 

There  is  but  little  light  in  us,  and  that  which 
we  have  we  quickly  lose  by  our  negligence. 

Oftentimes  too  we  do  not  perceive  our  own  in- 
ward blindness  how  great  it  is. 

We  often  do  evil,  and  excuse  it  worse.^ 

We  are  sometimes  moved  with  passion,  and  we 
thmk  it  to  be  zeal. 

We  reprehend  small  things  in  others,  and  pass 
over  greater  matters  in  ourselves.^ 

We  quickly  enough  feel  and  weigh  what  we 
suffer  at  the  hands  of  others  ;  but  we  mind  not 
what  others  suffer  from  us. 

He  that  well  and  rightly  considereth  his  own 
works,  mil  fmd  little  cause  to  judge  hardly  of 
another. 

2.  The  inward  Christian  preferreth  the  care  of 
himself  before  all  other  cares.**     And  he  that  dili- 
gently attendeth  unto  himself,  can  easily  keep  si- 
lence concerniu":  others. 
'  Tliou  wilt  never  be    thus    inwardly  religious, 

1  Jer.  xvii.  [5.]  2  Psalm  cxli.  [4.] 

8  Matt.  vii.  [5.]  4  Matt.  xvi.  [20.] 


»•« 


» 


QO       Of  the   Consideration  of  One's  Self 

unless  thou  pass  over  other  men's  matters  with 
silence,  and  look  especially  to  thyself. 

If  thou  attend  wholly  unto  God  and  thyself, 
tliou  wilt  be  but  little  moved  Avith  whatsoever 
thou  seest  abroad.-^ 

Where  art  thou,  when  thou  art  not  with  thyself  ? 
And  when  thou  hast  run  over  all,  what  hast  thou 
then  profited,  if  thou  hast  neglected  thyself? 

If  thou  desirest  peace  of  mind  and  true  unity  of 
purpose,  thou  must  still  put  all  things  behind  thee, 
and  look  only  upon  thyself. 

3.  Thou  shalt  then  make  great  progress,  if  thou 
keep  thyself  free  from  all  temporal  care. 

Thou  shalt  greatly  fall  back,  if  thou  esteem  any- 
thing temporal  [as  of  value]. 

Let  nothing  be  great  unto  thee,  nothing  high, 
nothing  pleasing,  nothing  acceptable,  but  only  God 
Himself,  or  that  which  is  of  God. 

Esteem  all  comfort  vain,^  which  thou  receivest 
from  any  creature. 

A  soul  that  loveth  God,  despiseth  all  things 
that  are  inferior  unto  God. 

God  alone  is  everlasting,  and  of  infinite  great- 
ness, filling  all  creatures ;  the  soul's  solace,  and 
the  true  joy  of  the  heart. 

1  1  Cor.  iv.  [3.]     Gal.  i.  [10.]  2  Eccles.  i.  [14.] 


-»v< 


Of  the  Joy  of  a   Good  Conscience.        g  i 
CHAP.  VI. 

OF  THE  JOY  OF  A   GOOD  CONSCIENCE. 

rpHE  glory  of  a  good  man  is  the  testimony  of  a 
-^    good  conscience.^ 

Have  a  good  conscience,  and  thou  shalt  ever 
have  joy. 

A  good  conscience  is  able  to  bear  very  much, 
and  is  very  cheerful  in  adversities. 

An  evil  conscience  is  always  fearful  and  un- 
quiet.^ 

Thou  shalt  rest  sweetly,  if  thy  heart  do  not 
reprehend  thee. 

Never  rejoice,  but  when  thou  hast  done  well. 

Sinners  have  never  true  joy,  nor  feel  inward 
peace  ;  because  "  there  is  no  peace  to  the  wicked," 
saith  the  Lord.^ 

And  if  they  should  say, "  We  are  in  peace,  no  evil 
shall  fall  upon  us,^  and  who  shall  dare  to  hurt  us  ?  " 
believe  them  not ;  for  upon  a  sudden  will  arise  the 
wrath  of  God,  and  tlieir  deeds  shall  be  broudit  to 
nought,  and  their  thoughts  shall  perish. 

2.  To  glory  in  tribulation,  is  no  hard  thing  for 
him  that  loveth ;  for  so  to  glory  is  to  glory  in  the 
Cross  of  the  Lord.^ 

1  1  Cor.  i.  [31.]  2  Wisd.  xvii.  [11.] 

3  Isaiah  Ivii.  [21.]  4  Luke  xii.  [10.] 

5  Rom.  viii.  [perhaps  v.  3.]     Gal.  vi.  [14.J 


»J«  •—"*•     ■  I    I  .1  I         '  '**^ 


Q2         Of  the  Joy  of  a   Good  Conscience. 

That  glorj  is  short,  which  is  given  and  received 
from  men.^ 

Sorrow  always  accompanieth  the  world's  glory. 

The  glory  of  the  good  is  in  their  consciences, 
and  not  in  the  tongues  of  men.  The  gladness  of 
the  just  is  of  God;-  and  in  God ;  and  their  joy  is 
of  the  Truth. 

He  that  desireth  true  and  everlasting  glory, 
careth  not  for  that  which  is  temporal. 

And  he  that  seeketh  temporal  glory,  or  despiseth 
it  not  from  his  soul,  showeth  himself  to  have  but 
little  esteem  of  the  glory  of  Heaven. 

He  enjoyeth  great  tranquillity  of  heart,  that 
careth  neither  for  the  praises,  nor  dispraises  of 
men. 

3.  He  will  easily  be  content  and  pacified,  whose 
conscience  is  pure. 

Thou  art  not  the  more  holy,  though  thou  be 
commended ;  nor  the  more  worthless,  though  thou 
be  found  fault  with. 

What  thou  art,  that  thou  art ;  neither  by  words 
canst  thou  be  made  greater,  than  what  thou  art  in 
the  sight  of  God. 

If  thou  consider  what  thou  art  within  thee,  thou 
wilt  not  care  what  men  talk  of  thee. 

Man  looketh  on  the  countenance,  but  God  on 
the  heart.^  Man  considereth  the  deeds,  but  God 
weigheth  the  intentions. 

1  John  V.  [44.]  2  2  Cor.  iii.  [5.] 

2  1  Sain.  xvi.  [7.] 


Of  the  Love  of  Jesus  above  all  Things.    ^3 

To  be  always  doing  well,  and  to  esteem  little 
of  one's  self,  is  the  sign  of  an  humble  soul. 

To  refuse  to  be  comforted  by  any  creature,  is  a 
sign  of  great  purity,  and  inward  confidence. 

4.  He  that  seeketh  no  witness  for  himself  from 
without,  doth  show  that  he  hath  wholly  committed 
liimself  unto  God. 

"  For  not  he  that  commendeth  himself,  the  same 
is  approved,  (saith  blessed  Paul,)  but  whom  God 
commendeth."  ^ 

To  walk  inwardly  with  God,  and  not  to  be  kept 
abroad  by  any  outward  affection,  is  the  state  of  a 
spiritual  man. 


CHAP.  vn. 

OF   THE  LOVE   OF  JESUS  ABOVE  ALL    THINGS. 

BLESSED  is  he  that  imderstandeth  -  what  it 
is  to  love  Jesus,  and  to  despise  himself  for 
Jesus'  sake. 

Thou  oughtest  to  leave  [thy]  beloved,  for  [thy] 
Beloved ;  ^  for  that  Jesus  will  be  loved  alone 
above  all  things. 

The  love  of  things  created  is  deceitful  and  in- 
constant ;  the  love  of  Jesus  is  faithful  and  per- 
severmg. 

1  2  Cor.  X.  [18.]  2  Psalm  cxix.  [1,  2.] 

3  Deut.  vi.  [5.]  Matt.  xxii.  [37.] 


94     ^f  ^^^^  Love  of  Jesus  above  all  Things. 

He  that  cleaveth  unto  creatures,  shall  fall  -with 
that  which  is  subject  to  fall ;  he  that  embraceth 
Jesus  shall  stand  firmly  forever. 

Love  Him,  and  keep  Him  for  thy  friend,  who 
when  all  go  away,  will  not  forsake  thee,  nor  suffer 
thee  to  perish  in  the  end. 

Some  time  or  other  thou  must  be  separated  from 
all,  whether  thou  wilt  or  no. 

2.  Keep  close  to  Jesus  both  in  life  and  in 
death,  and  commit  thyself  unto  His  trust,  who, 
when  all  fail,  can  alone  help  thee. 

Thy  Beloved  is  of  that  nature,  that  He  will 
admit  of  no  rival ;  but  will  have  thy  heart  alone, 
and  sit  on  His  own  throne  as  Kins;. 

If  thou  couldest  empty  thyself  perfectly  from  all 
creatures,  Jesus  would  willingly  dwell  with  thee. 

Whatsoever  thou  reposest  in  men,  out  of  Jesus, 
is  all  little  better  than  lost. 

Trust  not  nor  lean  upon  a  reed  full  of  wind  ; 
for  that  all  flesh  is  grass,  and  all  the  glory  thereof 
shall  wither  away  as  the  flower  of  the  field.-^ 

3.  Thou  shalt  quickly  be  deceived,  if  thou  only 
look  to  the  outward  appearance  of  men. 

For  if  in  others  thou  seekest  thy  comfort  and 
profit,  thou  shalt  too  often  feel  loss. 

If  thou  seekest  Jesus  in  all  tilings,  thou  shalt 
surely  find  Jesus. 

But  if  thou  seekest  thyself,  thou  shalt  also  find 
thyself,  but  to  tliine  own  destruction. 

1  Isaiah  xl.  [6.] 


Of  Familiar   Converse  with  Jesus.         n^ 

For  man  doth  more  hurt  himself  if  he  seek  not 
Jesus,  than  the  whole  world  and  all  his  adversa- 
ries [could  injure  him]. 


CHAP.   VIII. 

OF  FAMILIAR  CONVERSE  WITH  JFSUS. 

WHEN   Jesus   is   present,  aU  is   well,  and 
nothing  seems  difficult ;  but  when  Jesus 
is  absent,  everything  is  hard. 

When  Jesus  speeks  not  inwardly  to  us,  all 
other  comfort  is  nothing  worth ;  but  if  Jesus 
speak  but  one  Avord,  we  feel  great  consolation. 

Did  not  Mary  Magdalene  rise  immediately  from 
the  place  where  she  wept,  when  Martha  said  to 
her,  "  The  Master  is  come,  and  calleth  for  thee  "  ?  ^ 

Happy  hour  !  when  Jesus  calleth  from  tears  to 
spiritual  joy. 

How  dry  and  hard  art  thou  Avithout  Jesus  I 
How  foolish  and  vain,  if  thou  desire  anything  out 
of  Jesus ! 

Is  not  this  a  gi-eater  loss  than  if  thou  shouldest 
lose  the  whole  world  ?  " 

2.  What  can  the  world  profit  thee  without 
Jesus? 

To  be  AAdthout  Jesus  is  a  grievous  hell ;  and 
to  be  with  Jesus,  a  sweet  paradise. 

1  John  xi.  [28.]  2  Matt.  xvi.  [2G.] 


9 6  Of  Familiar   Converse  with  Jesus. 

If  Jesus  be  with  thee,  no  enemy  shall  be  able 
to  hurt  thee.-'^ 

He  that  findeth  Jesus,  findetli  a  good  treasure,^ 
yea,  a  Good  above  all  good. 

And  he  that  loseth  Jesus,  loseth  much  indeed, 
yea,  more  than  the  whole  world ! 

Most  poor  is  he  who  liveth  without  Jesus  ;  ^ 
and  he  most  rich  who  is  well  with  Jesus. 

3.  It  is  matter  of  great  skill  to  know  how  to 
hold  converse  with  Jesus  ;  and  to  know  how 
to  keep  Jesus,  a  point  of  great  wisdom. 

Be  thou  humble  and  peaceable,  and  Jesus  will 
be  with  thee.^ 

Be  devout  and  quiet,  and  Jesus  will  stay  with 
thee. 

Thou  mayest  soon  drive  away  Jesus,  and  lose 
His  favor,  if  thou  wilt  turn  aside  to  outward 
things. 

And  if  thou  shouldest  drive  Him  from  thee, 
and  lose  Him,  unto  whom  wilt  thou  flee,  and  whom 
wilt  thou  then  seek  for  thy  friend  ? 

Without  a  friend  thou  canst  not  well  live  ;  and 
if  Jesus  be  not  above  all  a  friend  to  thee,  thou 
shalt  be  indeed  sad  and  desolate. 

Thou  actest  therefore  hke  an  idiot,  if  thou  trust 
or  rejoice  in  any  other.^ 

It  is  preferable  to  have  all  the  world  against  us, 
rather  than  to  have  Jesus  offended  with  us. 

1  Rom.  viii.  [35.]  2  Matt.  xiii.  [44.]        8  Luke  xii.  [21.] 

4  Prov.  iii.  [17.]  6  Gal.  vi.  [44.] 


K"*" 


Of  Familiar   Converse  ivith  Jesus.  97 

Amongst  all  therefore  that  be  dear  unto  us,  let 
Jesus  alone  be  specially  beloved. 

4.  Love  all  for  Jesus,  but  Jesus  for  Himself. 
Jesus  Christ  alone  is  singularly  to  be  beloved : 

who  alone  is  found  Good  and  Faithful  above  all 
friends. 

For  Him,  and  in  Him,  let  as  well  friends  as  foes 
be  dear  unto  thee  ;  and  all  these  are  to  be  prayed 
for,  that  He  would  make  them  all  to  know  and 
love  Him.-^ 

Never  desire  to  be  singularly  commended  or 
beloved,  for  that  appertaineth  only  unto  God,  who 
hath  none  like  unto  Himself. 

Neither  do  thou  desire  that  the  heart  of  any 
should  be  set  on  thee,  nor  do  thou  set  thy  heart 
on  the  love  of  any ;  but  let  Jesus  be  in  thee,  and 
in  every  good  man. 

5.  Be  pure  and  free  within,  and  entangle  not 
thy  heart  with  any  creature. 

Thou  oughtest  to  be  naked  and  open  before 
God,  ever  carrying  thy  heart  pure  towards  Him, 
if  thou  wouldest  be  free  to  consider  and  see  how 
sweet  the  Lord  is. 

And  truly,  unless  thou  be  prevented  and  draTv^i 
by  His  grace,  thou  shalt  never  attain  to  that  hap- 
piness to  forsake  and  take  leave  of  all,  that  thou 
alone  mayest  be  united  to  Him  alone. 

For  when  the  grace  of  God  cometh  unto  a  man, 
then  he  is  made  able  for  all  things.     And  when 

A  Matt.  V.  [44.J     Luke  vi.  [27,  28.] 
7 


9  8  Of  the    Want  of  all  Comfort. 

It  goeth  away,  then  is  he  poor  and  weak,  and  as 
it  were  left  only  for  the  lash  and  scourge. 

In  this  case  thou  oughtest  not  to  lie  dejected, 
nor  to  desjDair  ;  but  at  God's  will  to  stand  steadily, 
and  whatever  comes  upon  thee,  to  endure  it  for 
the  glory  of  Jesus  Christ ;  for  after  winter  fol- 
loweth  summer,  after  night  the  day  returneth,  and 
after  a  tempest  a  great  calm. 


CHAP.   IX. 

OF  THE  WANT  OF  ALL  COMFORT. 

IT  is  no  hard  matter  to  despise  human  comfort, 
when  we  have  divme. 

It  is  much  and  very  much,  to  be  able  to  want 
both  human  and  divine  comfort ;  ^  and,  for  God's 
honor,  to  be  willing  cheerfully  to  endure  banish- 
ment of  heart ;  and  to  seek  himself  in  nothing, 
nor  to  regard  his  own  merit. 

What  great  matter  is  it,  if  at  the  coming  of 
Grace  thou  be  cheerful  and  devout  ?  this  hour  is 
wished  for  of  all  men. 

He  rideth  easily  enough  whom  the  Grace  of 
God  carrieth. 

And  what  marvel  if  he  feel  not  his  burden, 
who  is  borne  up  by  the  Almighty,  and  led  by  the 
Sovereign  Guide  ? 

1  Phil.  ii.  [12.] 


Of  the    Want  of  all   Comfort.  gn 

2.  We  are  always  willing  to  have  something  for 
our  comfort ;  and  a  man  doth  not  without  difficulty 
strip  himself  of  self. 

The  holy  martyr  Laurence  with  his  priest,  over- 
came the  world,  because  whatsoever  seemed  de- 
lightsome in  the  world  he  despised ;  and  for  the 
love  of  Christ  he  patiently  suffered  God's  chief 
priest  Sixtus,  whom  he  most  dearly  loved,  to  be 
even  taken  away  from  him.* 

He  therefore  overcame  the  love  of  man  by  the 
love  of  the  Creator ;  and  he  rather  chose  what 
pleased  God,  than  human  comfort. 

So  also  do  thou  learn  to  part  even  with  a  near 
and  dear  friend,  for  the  love  of  God. 

Nor  do  thou  take  it  hard,  when  thou  art  de- 
serted by  a  friend,  as  kno\\nng  that  we  all  at  last 
must  be  separated  one  from  another. 

3.  A  man  must  strive  long  and  mightily  within 
himself,  before  he  can  learn  fully  to  master  him- 
self, and  to  draw  his  whole  heart  into  God. 

When  a  man  trusteth  in  himself,  he  easily  slid- 
eth  unto  human  comforts. 

But  a  true  lover  of  Christ,  and  a  diligent  fol- 
lower of  virtue,  does  not  fall  back  on  comforts, 
nor  seek  such  sensible  sweetnesses;  but  rather 
prefers  hard  exercises,  and  to  sustain  severe  la- 
bors for  Christ. 

4.  When  therefore  spiritual  comfort  is  given 
tliee  from  God,  receive  it  ^vith  thankfulness  ;  but 

*  See  Note  [C] 


100  Of  the   Want  of  all  Comfort. 

understand   that   it   is   the  gift  of  God,  not  any- 
desert  of  thine. 

Be  not  puffed  up,  be  not  too  joj^ul,  nor  vainly 
presumptuous ;  but  rather  be  the  more  humble  for 
that  gift,  more  wary  too  and  fearful  in  all  thine 
actions  ;  for  that  hour  will  pass  away,  and  tempta- 
tion AA'ill  follow. 

When  consolation  is  taken  from  thee,  do  not  im- 
mediately despair ;  but  with  humility  and  patience 
wait  for  the  heavenly  visitation ;  for  God  is  able 
to  give  thee  back  agam  more  ample  consolation. 

This  is  nothmg  new  nor  strange  unto  them  that 
have  experience  in  the  way  of  God ;  for  the  great 
Saints  and  ancient  Prophets  had  oftentimes  expe- 
rience of  such  kind  of  vicissitudes. 

5.  For  which  cause,  one  mider  the  enjoyment 
of  divme  Grace,  said,  "  I  said  in  my  prosperity,  I 
shall  never  be  moved."  ^ 

But  m  the  want  of  this  Grace,  what  he  found  in 
himself  he  goes  on  thus  to  speak  of,  "  Thou  didst 
turn  Thy  face  from  me,  and  I  was  troubled." 

Yet  in  the  midst  of  all  this  he  doth  not  by  any 
means  desjDair,  but  more  earnestly  beseecheth  the 
Lord,  and  saith,  "  Unto  Thee,  O  Lord,  will  I  cry, 
and  I  will  pray  unto  my  God." 

At  length,  he  receives  the  fruit  of  his  prayer, 
and  testifies  that  he  was  heard,  saying,  "  The  Lord 
hath  heard  me,  and  taken  pity  on  me ;  the  Lord 
is  become  my  helper." 

i  Psalm  XXX.  [C-11.] 


Of  the  Want  of  all  Comfort.  loi 

But  wherein  ?  "  Thou  hast  turned/'  saith  he, 
"my  sorrow  into  joy,  and  Thou  hast  compassed 
me  about  with  gladness." 

If  great  Saints  were  so  dealt  Avith,  we  that  are 

o 

weak  and  poor  ought  not  to  despair,  if  we  be  some- 
times fervent  and  sometimes  cold  ;  for  the  Spirit 
Cometh  and  goeth,  according  to  the  good  pleasure 
of  His  own  will.^  For  which  cause  blessed  Job 
saith,  "  Thou  visitest  him  early  in  the  morning,  and 
suddenly  Thou  provest  him."  ^ 

6.  Whereupon  then  can  I  hope,  or  wherein 
ought  I  to  trust,  save  in  the  great  mercy  of 
God  alone,  and  in  the  only  hope  of  heavenly 
grace  ? 

For,  whether  I  have  with  me  good  men,  either 
religious  brethren,  or  faithful  friends ;  whether 
holy  books,  or  beautiful  treatises,  or  sweet  chant- 
ing and  hymns ;  all  these  help  but  little,  and  have 
but  little  savor,  when  Grace  forsaketh  me,  and  I 
am  left  in  mine  own  poverty. 

At  such  time  there  is  no  better  remedy  than 
patience,  and  the  denying  of  myself  according  to 
the  will  of  God.' 

7.  I  never  found  any  so  religious  and  devout, 
that  he  had  not  sometimes  a  withdrawing  of  grace, 
or  felt  not  some  decrease  of  zeal. 

There  was  never  Saint  so  highly  rapt  and  illu- 
minated, who  first  or  last  was  not  tempted. 

For  he  is  not  worthy  of  the  high  contemplation 
1  John  iii.  [8.]  '■^  Job  vii.  [18.]  3  Luke  ix.  [23.] 


102    Of  Gratitude  for  the   Grace  of  God. 

of  God,  wlio  hath  not  been  exercised  with  some 
tribulation  for  God's  sake. 

For  temptation  going  before,  is  wont  to  be  a 
sign  of  ensuing  comfort. 

For  unto  those  that  are  proved  by  temptations, 
heavenly  comfort  is  promised.  "  He  that  shall 
overcome,"  saith  He,  "  I  will  give  him  to  eat  of 
the  Tree  of  life."  ^ 

8.  But  divine  consolation  is  given,  that  a  man 
may  be  bolder  to  bear  adversities. 

There  followeth  also  temptation,  lest  he  should 
wax  proud  of  any  good. 

The  devil  sleepeth  not,-  neither  is  the  flesh  as 
yet  dead ;  therefore  cease  not  to  prepare  thyself  to 
the  battle ;  for  on  thy  right  hand  and  on  thy  left 
are  enemies  who  never  rest. 


CHAP.  X. 

OF  GRATITUDE  FOR  THE  GRACE  OF  GOD. 

WHY  seekest  thou  rest,  since  thou  art  born  to 
labor?  3 
Dispose  thyself  to  patience  rather  than  to  com- 
fort, and  to  the  bearing  of  the  Cross,  rather  than 
to  gladness.'* 

What  secular  person  is  there  that  would  not 

1  Rev.  ii.  [7.]  2  1  Pet.  v.  [8.] 

3  Job  V.  [7.]  4  Luke  xiv.  [27.] 


Of  Gratitude  for  the    Grace  of  God.    103 

willingly  receive  spiritual  joy  and  comfort,  if  he 
could  always  have  it  ? 

For  spiritual  comforts  exceed  all  the  delights  of 
the  world,  and  pleasures  of  the  flesh. 

For  all  Avorldly  delights  are  either  vain  or  un- 
clean ;  but  spiritual  delights  are  only  pleasant  and 
honest,  sprung  from  virtue,  and  infused  by  God 
into  pure  minds. 

But  no  man  can  always  enjoy  these  divme  com- 
forts according  to  his  desire  ;  for  the  time  of  temp- 
tation is  not  long  away. 

2.  But  false  freedom  of  muid  and  great  con- 
fidence of  ourselves  is  very  contrary  to  heavenly 
visitations. 

God  doth  well  for  us  in  givmg  the  grace  of  com- 
fort ;  but  man  doth  evil  in  not  returning  all  again 
mito  God  with  thanksgivmg. 

And  therefore  the  gifts  of  Grace  cannot  flow 
in  us,  because  Ave  are  unthankful  to  the  Giver, 
and  return  them  not  wholly  to  the  Head-fountain.^ 

For  Grace  ever  attendeth  liim  that  is  duly 
thankful ;  and  from  the  proud  shall  be  taken  that 
which  is  wont  to  be  given  to  the  humble. 

*  3.  I  desire  not  that  consolation  that  taketh  from 
me  compunction ;  nor  do  I  affect  that  contempla- 
tion Avhich  leadeth  to  haughtiness  of  mind. 

For  all  that  is  high,  is  not  holy ;  nor  all  that  is 
sweet,  good ;  nor  every  desire,  pure ;  nor  is  every- 
thing that  is  dear  unto  us,  pleasing  to  God. 
1  Ecclus.  i.  [5.] 


^^ 


104     Of  Gratitude  for  the   Grace  of  God. 

Willingly  do  I  accept  of  that  grace,  whereby  1 
may  ever  be  found  more  humble,  and  more  affected 
with  [holy]  fear,  and  may  become  more  ready  to 
renounce  myself. 

He  that  is  taught  by  the  gift  of  Grace,  and 
schooled  by  the  scourge  of  the  withdrawing  there- 
of, will  not  dare  to  attribute  any  good  to  himself, 
but  will  rather  acknowledge  himself  jDoor  and  naked. 

Give  unto  God  that  which  is  God's,^  and  ascribe 
mito  thyself  that  which  is  thine  own ;  that  is,  give 
thanks  to  God  for  His  grace ;  and  acknowledge 
that  to  thyself  alone  is  to  be  attributed  sin,  and  the 
punishment  due  to  sin. 

4.  Set  thyself  always  in  the  lowest  place,^  and 
the  highest  shall  be  given  thee ;  for  the  highest 
camiot  stand  without  the  lowest. 

The  chiefest  Saints  before  God  are  the  least  in 
their  own  judgments  ;  and  the  more  glorious  they 
are,  so  much  the  humbler  within  themselves. 

Those  that  are  full  of  truth  and  heavenly  glory 
are  not  desirous  of  vainglory. 

Those  that  are  firmly  settled  and  grounded  in 
God,  can  no  way  be  proud. 

And  they  that  ascribe  all  unto  God,  what  good 
soever  they  have  received,  seek  not  glory  one  of 
another,  but  wish  for  that  glory  which  is  from 
God  alone ;  and  desire  above  all  things  that  God 
may  be  praised  in  Himself,  and  in  all  His  Samts ; 
and  are  always  tending  to  this  very  thing. 

1  Matt.  xxii.  [21.]  2  Luke  xiv.  [10.] 


That  the  Lovers  of  the   Cross  are  Few.     105 

5.  Be  therefore  thankful  for  the  least  gift,  so 
shalt  thou  be  meet  to  receive  greater. 

Let  the  least  be  unto  thee  even  as  the  greatest, 
yea,  the  most  contemptible  gift  as  of  especial  value. 

If  thou  consider  the  worth  of  the  Giver,  no  dft 
will  seem  little,  or  of  too  mean  esteem.  For  that 
cannot  be  little  Avliich  is  given  by  the  Most  High 
God. 

Yea,  if  He  should  give  punishment  and  stripes, 
it  ought  to  be  matter  of  thankfulness  ;  because  He 
doth  it  always  for  our  welfare,  whatsoever  He  per- 
mitteth  to  happen  unto  us. 

He  that  desireth  to  keep  the  grace  of  God,  let  him 
be  thankful  for  grace  given,  and  patient  for  the  tak- 
ing away  thereof:  let  him  pray  that  it  may  return ; 
let  him  be  cautious  and  humble,  lest  he  lose  it. 


CHAP.  XI. 

HOW  FEW  ARE  THE  LOVERS   OF    THE   CROSS   OF 
JESUS. 

TESUS  hath  now  many  lovers  of  His  heavenly 
^      kingdom,  but  few  bearers  of  His  Cross. 

He  hath  many  desirous  of  consolation,  but  few 
of  tribulation. 

He  findeth  many  companions  of  His  table,  but 
few  of  His  abstinence. 

All  desire  to  rejoice  with  Him,  few  are  willijig 
to  endure  anything  for  Him,  or  with  Him. 


lo6  How  Few  are  the  Lovers 

Many  follow  Jesus  unto  the  breaking  of 
bread;  but  few  to  the  drinking  of  the  Cup  of 
His  Passion.-^ 

Many  reverence  His  miracles,  few  follow  the 
ignominy  of  His  Cross. 

Many  love  Jesus  so  long  as  no  adversities  be- 
fall them. 

Many  praise  and  bless  Him,  so  long  as  they 
receive  any  consolations  from  Him. 

But  if  Jesus  hide  Himself,  and  leave  them  but 
a  little  while  ;  they  fall  either  into  complaining,  or 
into  too  much  dejection  of  mind. 

2.  But  they  who  love  Jesus  for  the  sake  of 
Jesus,  and  not  for  some  special  comfort  of  their 
own,  bless  Ilim  in  all  tribulation  and  anguish  of 
heart,  as  well  as  in  the  state  of  highest  comfort. 

Yea,  although  He  should  never  be  willing  to 
give,  them  comfort,  they  notwithstanding  would 
ever  praise  Him,  and  wish  to  be  always  giving 
thanks. 

3.  O  how  powerful  is  the  pure  love  of  Jesus, 
which  is  mixed  with  no  self-interest,  or  self-love  ! 

Are  not  all  those  to  be  called  mercenary, 
who   are   ever  seeking  consolations  ? 

Do  they  not  show  themselves  to  be  ratlier  lovers 
of  tliemselves  than  of  Christ,  who  are  always 
thinking  of  their  own  profit  and  advantage  ?  ^ 

Where  shall  one  be  fomid  who  is  willmg  to 
serve  God  for  nought  ? 

1  Luke  ix.  [U.]  xxii.  [41,  4-2.]  2  phil.  ii.  [21.] 


of  the   Cross  of  Jesus.  \on 

4.  Rarely  is  any  one  found  so  spiritiuil  as  to  be 
stript  of  [the  love  of]  all  [earthly]  things. 

For  where  is  any  man  to  be  found  that  is 
indeed  poor  in  spirit,  and  thoroughly  void  of  all 
[affection  of]  creatures  ?  "  From  afar,  yea,  from 
the  ends  of  the  earth,  is  liis  value."  ^ 

K  a  man  should  give  all  his  substance,  yet  is  it 
nothing. 

And  if  he  should  practise  great  repentance,  still 
it  is  little. 

And  if  he  should  attain  to  all  knowledge,  he  is 
still  afar  off. 

And  if  he  should  be  of  great  virtue,  and  of 
very  fervent  devotion,  yet  there  is  much  Avanting : 
especially  one  thing,  which  is  most  necessary  for 
him. 

What  is  that  ?  That  leaving  all,  he  forsake 
himself,  and  go  wholly  from  himself/  and  retain 
nothino-  out  of  self-love. 

And  when  he  hath  done  all  that  is  to  be  done, 
so  far  as  he  knoweth,  let  him  think  that  he  hath 
done  nothing. 

0.  Let  him  not  weigh  that  much,  which  might 
be  much  esteemed ;  but  let  him  pronounce  himself 
to  be  in  truth  an  unprofitable  servant,  as  the  Truth 
Himself  saith,  "  When  you  shall  have  done  all 
things  that  are  commanded  you,  say,  We  are  un- 
profitable servants."  ^ 

1  Prov.  XXX i.  [10.  Latin  version.]  '^  Matt.  xvi.  [24.] 

3  Luke  xvii.  [10.] 

^- : jj. 


Io8     Of  the  High   Way  of  the  Holy   Cross. 

Then  may  he  be  truly  poor  and  naked  in  spirit, 
and  say  with  the  Prophet,  "  I  am  alone  and  poor."  ^ 

Yet  no  man  richer  than  he,  no  man  more  power- 
ful, no  man  more  free  :  for  he  is  able  to  leave  him- 
self and  all  things,  and  to  set  himself  in  the  low- 
est place. 


CHAP.  XII. 

OF  THE  KING'S  HIGH   WAY  OF  THE    HOLY   CROSS. 

UNTO  many  this  seemeth  an  hard  speech, 
"  Deny  thyself,  take  up  thy  cross,  and  follow 
Jesus."  ^ 

But  much  harder  will  it  be  to  hear  that  last 
word,  "  DejDart  from  Me,  ye  cursed,  into  everlast- 
ing fire."  ^ 

For  they  who  now  willingly  hear  and  follow  the 
word  of  the  Cross,  shall  not  then  fear  ^  to  hear 
the  sentence  of  everlasting  damnation. 

This  sign  of  the  Cross  shall  be  in  the  Heaven, 
when  the  Lord  shall  come  to  judgment. 

Then  all  the  servants  of  the  Cross,  who  in  their 
lifetime  conformed  themselves  unto  Christ  cruci- 
fied, shall  draw  near  unto  Christ  the  Judge  with 
great  confidence. 

2.  Why  therefore  fearest  thou  to  take  up  the 
Cross  which  leadeth  thee  to  a  kingdom  ? 

1  Psalm  XXV.  [16.]  2  ]\iatt.  xvi.  [24.] 

2  Matt.  XXV.  [41.]  4  i\.alm  cxii.  [7.] 


Of  the  High  Way  of  the  Holy  Cross.       109 

In  the  Cross  is  salvation,  in  the  Cross  is  life,  in 
the  Cross  is  protection  against  our  enemies,  in  the 
Cross  is  infusion  of  heavenly  sweetness,  in  the 
Cross  is  strength  of  mind,  in  the  Cross  joy  of 
spii-it,  in  the  Cross  the  height  of  virtue,  in  the 
Cross  the  perfection  of  sanctity. 

There  is  no  salvation  of  the  soul,  nor  hope  of 
everlasting  life,  but  in  the  Cross. 

Take  up  therefore  thy  Cross  and  follow  Jesus,^ 
and  thou  shalt  go  into  life  everlasting.  He  went 
before,  bearing  His  Cross,^  and  died  for  thee  on 
the  Cross ;  that  thou  mayest  also  bear  tliy  Cross 
and  desire, to  die  on  the  Cross  [with  Him]. 

For  if  thou  be  dead  with  Him,  thou  shalt  also 
live  with  Him.  And  if  thou  be  His  companion 
in  punishment,  thou  shalt  be  partaker  ^vith  Him 
also  in  glory.^ 

3.  Behold  !  in  tlie  Cross  all  doth  consist,  and 
all  lieth  in  our  dying  [thereon] ;  for  there  is  no 
other  way  mito  life,  and  unto  true  inward  peace, 
but  the  way  of  the  holy  Cross,  and  of  daily  mor- 
tification. 

Go  where  thou  wilt,  seek  whatsoever  thou  wilt, 
thou  shalt  not  find  a  higher  way  above,  nor  a  safer 
way  below,  than  the  way  of  the  holy  Cross. 

Dispose  and  order  all  things  according  to  thy 
will  and  judgment ;  yet  thou  shalt  ever  find,  that 
of  necessity  thou   must   suffer   somewhat,  either 

1  Luke  xiv.  [27.]  2  John  xix.  [17.] 

8  2  Cor.  i.  [5.] 


1 1 0      Of  the   High  Way  of  the  Holy  Cross. 

willingly  or  against  thy  will,  and   so    thou   shalt 
ever  fuid  the  Cross. 

For  either  thou  shalt  feel  pain  in  thy  body,  or 
in  thy  soul  thou  shalt  suffer  tribulation  of  spirit. 

4.  Sometimes  thou  shalt  be  forsaken  of  God, 
sometimes  thou  shalt  be  troubled  by  thy  neigh- 
bors ;  and,  what  is  more,  oftentimes  thou  shalt  be 
wearisome  to  thyself. 

Neither  canst  thou  be  delivered  or  eased  by  any 
remedy  or  comfort ;  but  so  long  as  it  pleaseth  God, 
thou  oughtest  to  bear  it. 

For  God  will  have  thee  to  learn  to  suffer  trib- 
ulation without  comfort;  and  that  thou  subject 
thyself  wholly  to  Him,  and  by  tribulation  become 
more  humble. 

No  man  hath  so  cordial  a  feeling  of  the  passion 
of  Christ,  as  he  who  hath  suffered  the  like  himself 

The  Cross  therefore  is  always  ready,  and  every- 
where waits  for  thee. 

Thou  canst  not  escape  it  whithersoever  thou 
runnest ;  for  wheresoever  thou  goest,  thou  carriest 
thyself  with  thee,  and  shalt  ever  find  thyself 

Both  above  and  below,  without  and  within, 
which  way  soever  thou  dost  turn  thee,  everywhere 
thou  shalt  find  the  Cross ;  and  everywhere  of 
necessity  thou  must  hold  fast  patience,  if  thou 
wilt  have  inward  peace,  and  enjoy  an  everlasting 
crown. 

5.  If  thou  bear  the  Cross  cheerfully,  it  will 
bear  thee,  and  lead   thee   to   the    desired    end, 


Of  the  High    Way  of  the  Holy   Cross,      i  i  i 

namely,  where  there  shall  be  an  end  of  suffering, 
though  here  there  shall  not  be. 

If  thou  bear  it  unwillingly,  thou  makest  for 
thyself  a  [new]  burden,  and  increasest  thy  load, 
and  yet  notwithstanding  thou  must  bear  it. 

If  thou  cast  away  one  cross,  without  doubt  thou 
slialt  find  another,  and  that  perhaps  a  more  heavy 
one. 

6.  Thinkest  thou  to  escape  that  which  no  mortal 
man  could  ever  avoid  ?  Which  of  the  Saints  in 
the  world  was  without  crosses,  and  tribulation  ? 

For  not  even  our  Lord  Jesus  Christ  was  ever 
one  hour  without  the  anguish  of  His  Passion,  so 
long  as  He  lived.  "  Christ "  (saith  He)  "  must 
needs  suffer,  and  rise  again  from  the  dead,  and  so 
enter  into  His  glory."  ^  And  how  dost  thou  seek 
any  other  way  than  this  royal  Avay,  which  is  the 
way  of  the  holy  Cross  ? 

7.  Christ's  Avhole  life  was  a  Cross  and  Martyr- 
dom ;  and  dost  thou  seek  rest  and  joy  for  thy- 
self? 

Thou  art  deceived,  thou  art  deceived  if  thou 
seek  any  other  thing  than  to  suffer  tribulations ; 
for  this  whole  mortal  life  is  full  of  miseries,^ 
and  signed  on  every  side  with  crosses. 

And  the  higher  a  person  hath  advanced  in  the 
Spirit,  so  much  the  heavier  crosses  he  oftentimes 
findeth ;  because  the  grief  of  his  banishment  in- 
creases with  his  love  [to  God]. 

1  Luke  xxiv.  [26.]  2  job  vii.  [1.] 


112      Of  the  High    Way  of  the  Holy   Cross. 

8.  Nevertheless  this  man,  though  so  many  ways 
afflicted,  is  not  without  refreshing  comfort,  for  that 
he  perceiveth  very  much  benefit  to  accrue  mito 
him  hy  the  enduring  of  his  own  cross. 

For  whilst  he  willingly  putteth  himself  under 
it,  all  the  burden  of  tribulation  is  turned  into  the 
confidence  of  Divine  comfort. 

And  the  more  the  flesh  is  wasted  by  afiiiction, 
so  much  the  more  is  the  spirit  strengthened  by 
inward  grace. 

And  sometimes  he  is  so  comforted  with  the  de- 
sire of  tribulation  and  adversity,  for  the  love  of 
conformity  to  the  Cross  of  Christ,  that  he  would 
not  wish  to  be  without  grief  and  tribulation ;  -^  be- 
cause he  believes  that  he  shall  be  unto  God  so 
much  the  more  acceptable,  the  more,  and  the  more 
grievous  things  he  can  suffer  for  Him. 

This  is  not  the  power  of  man,  but  it  is  the 
grace  of  Christ,  which  can  and  doth  so  much  in 
frail  flesh ;  so  that  what  naturally  it  always  ab- 
hors and  flees  from,  that  by  fervor  of  sjDirit  it 
encounters  and  loves. 

9.  It  is  not  according  to  man's  uiclination  to 
bear  the  Cross,  to  love  the  Cross,  to  chastise  the 
body,  and  bring  it  into  subjection,  to  flee  honors, 
willingly  to  suffer  contumelies,  to  des2)ise  himself 
and  to  wish  to  be  despised,  to  endure  all  adversi- 
ties and  damages,  and  to  desire  no  prosperity  in 
this  world. 

1  2  Cor.  iv.  [IG.]  xi.  [23-30.] 


Of  the  High  Way  of  the  Holy  Cross.     1 1 3 

If  thou  look  to  thyself,  thou  shalt  be  able  of 
thyself  to  accomplish  nothing  of  this  kintl.^ 

But  if  thou  trust  in  the  Lord,  fortitude  shall  be 
given  thee  from  Heaven,  and  the  world  and  the 
flesh  shall  be  made  subject  to  thy  command. 

Neither  shalt  thou  fear  thy  enemy  the  devil,  if 
thou  be  armed  with  faith,  and  signed  with  the 
Cross  of  Christ. 

10.  Set  thyself  therefore,  like  a  good  and  faith- 
ful servant  of  Christ,  to  bear  manfully  the  Cross  of 
thy  Lord,  who  out  of  love  was  crucified  for  tliee. 

Prepare  thyself  to  bear  many  adversities  and 
divers  kinds  of  troubles  in  this  miserable  hfe  ;  for 
so  it  will  be  with  thee,  wheresoever  thou  art,  and 
so  surely  thou  shalt  find  it,  wheresoever  thou  hide 
thyself 

So  it  must  be;  nor  is  there  any  remedy  or 
means  to  escape  from  tribulation  and  sorrow,  but 
only  to  endure  thyself 

Drink  of  the  Lord's  cup  ^  with  hearty  affection, 
if  thou  desire  to  be  His  friend,  and  to  have  part 
with  Him. 

As  for  comforts,  leave  them  to  God ;  let  Him 
do  thereui  as  shall  best  please  Him. 

But  do  thou  set  thyself  to  suffer  tribulations, 
and  account  them  the  greatest  comforts ;  for  the 
sufferings  of  this  present  time,  although  thou 
alone  couldest  suffer  them  all,  camiot  worthily 
deserve  the  glory  which  is  to  come. 

1  2  Cor.  iii.  [r,.]  2  Matt.  xx.  [23.]     John  xviii.  [11.] 


114     Of  the  High  Way  of  the  Holy  Cross. 

11.  When  thou  shalt  come  to  this  estate,  that 
tribulation  ^  shall  seem  sweet,  and  thou  shalt  rel- 
ish it  for  Christ's  sake ;  then  think  it  to  be  well 
with  thee,  for  thou  hast  found  a  Paradise  upon 
earth. 

As  long  as  it  is'  grievous  to  thee  to  suffer,  and 
that  thou  desirest  to  flee  it,  so  long  shalt  thou  be 
ill  at  ease,  and  the  desire  of  escaping  tribulation 
will  follow  thee  everywhere. 

12.  If  thou  dost  set  thyself  to  that  thou  ought- 
est,  namely,  to  suffering,  and  to  death,  it  will 
quickly  be  better  with  thee,  and  thou  shalt  find 
peace. 

Although  thou  shouldest  have  been  rapt  even 
unto  the  third  Heaven  with  Paul,^  thou  art  not  for 
this  secured  that  thou  shalt  suffer  no  adversity. 
"I  will  show  him"  (saith  Jesus)  "how  great 
things  he  must  suffer  for  My  Name."  ^ 

It  remainetli  therefore,  that  thou  suffer,  if  it 
please  thee  to  love  Jesus,  and  to  serve  Him 
perpetually. 

13.  0  that  thou  wert  worthy  to  suffer  some- 
thing for  the  Name  of  Jesus  !  ^  How  great  glory 
would  remain  unto  thyself;  what  joy  would  arise 
to  all  God's  Saints ;  how  great  edification  also  to 
thy  neighbor ! 

For  all  men  recommend  patience  ;  few,  how- 
ever, they  are  who  are  willing  to  suffer. 

1  Rom.  V.  [3.]     Gal.  vi.  [14.]  2  2  Cor.  xii.  [4.] 

8  Acts  ix.  [IG.]  4  Acts  V.  [41.] 


Of  the  High  Way  of  the  Holy  Cross,     i  i  5 

With  great  reason  oughtest  thou  cheerfully  to 
suffer  some  little  for  Christ's  sake  ;  since  many 
suffer  more  grievous  things  for  the  world. 

14.  Know  for  certain,  that  thou  oughtest  to 
lead  a  dying  life.^  And  the  more  any  man  dieth 
to  himself,  so  much  the  more  doth  he  begin  to 
live  unto  God. 

No  man  is  fit  to  comprehend  things  Heavenly, 
unless  he  submit  himself  to  the  bearing  of  adver- 
sities for  Christ's  sake. 

Nothing  is  more  acceptable  to  God,  nothing 
more  wholesome  to  tliee  in  this  world,  than  to 
sujQfer  cheerfully  for  Clmst. 

And  if  thou  couldest  choose,  thou  oughtest 
rather  to  wish  to  suffer  adversities  for  Christ,  than 
to  be  refreshed  with  many  consolations  ;  because 
thou  wouldest  thus  be  more  like  unto  Christ,  and 
more  conformable  to  all  the  Saints. 

For  our,  Avorthiness,  and  the  proficiency  of  our 
spiritual  estate  consisteth  not  in  many  sweetnesses 
and  comforts  ;  but  rather  in  thoroughly  enduring 
great  afflictions  and  tribulations. 

15.  Indeed  if  there  had  been  any  better  thing, 
and  more  profitable  to  man's  salvation,  than  suffer- 
ing, surely  Christ  would  have  showed  it  by  word 
and  example. 

For  both  the  disciples  that  followed  Plim,  and 
also  all  who  desire  to  follow  Him,  He  plainly  ex- 
horteth  to  the  bearing  of  the  Cross,  and  saith,  "  If 

1  Psalm  xliv.  [22.] 


1 1 6     Of  the  High  Way  of  the  Holy  Cross. 

any  will  come  after  Me,  let  him  deny  himself,  and 
take  up  liis  Cross,  and  follow  Me."  ^ 

So  that  when  we  have  thoroughly  read  and 
searched  all,  let  tliis  be  the  final  conclusion,  "  That 
through  many  tribulations  we  must  enter  mto  the 
kingdom  of  God."  ^ 


1  Luke  ix.  [23.] 


2  Acts  xiv.  [22.] 


THE   THIRD   BOOK. 


OF  INTERNAL  CONSOLATION. 


CHAP.  I. 

OF  CHRIST'S  SPEAKING  INWARDLY  TO  THE 
FAITHFUL  SOUL. 

WILL  hearken  what  the  Lord  God  will 
'    "    speak  in  me."  i 

Blessed  is  the  soul  which  heareth 
the  Lord  speaking  within  her,^  and  receiveth 
from  His  mouth  the  word  of  consolation. 

Blessed  are  the  ears  that  gladly  receive  the 
pulses  of  the  Divine  whisper,*  and  give  no  heed 
to  the  many  whisperings  of  this  world. 

Blessed  indeed  are  those  ears  which  listen  not 
after  the  voice  which  is  sounding  without,  but  for 
the  Truth  teaching  inwardly. 
1  Psalm  Ixxxv.  [8.]     2  1  Sam.  ii.  [9.]     3  Matt.  xiii.  [16, 17.] 


I  l8  Of  Christ  Speaking  Inwardly, 

Blessed  are  the  eyes  which  are  shut  to  outward 
things,  but  intent  on  things  eternal. 

Blessed  are  they  that  enter  far  into  things  in- 
ternal, and  endeavor  to  prepare  themselves  more 
and  more,  by  daily  exercises,  for  the  receiving  of 
heavenly  secrets. 

Blessed  are  they  who  are  glad  to  have  time  to 
spare  for  God,  and  shake  off  all  worldly  impedi- 
ments. I 

2.  Consider  these  things,  O  my  soul,  and  shut 
up  the  door  of  thy  sensual  desires,  that  thou  may- 
est  hear  what  the  Lord  thy  God  shall  speak  in 
thee.-^ 

Thus  saith  thy  Beloved,  I  am  thy  Salvation,^ 
thy  Peace,  and  thy  Life  :  keep  thyself  with  Me, 
and  thou  slialt  find  peace. 

Let  go  all  transitory  thmgs,  and  seek  those  that 
be  everlasting. 

What  are  all  temporal  things  but  seducing 
snares  ?  and  what  can  all  creatures  avail  thee,  if 
thou  be  forsaken  by  the  Creator  ? 

Bid  farewell  therefore  to  all  things  else,  and 
labor  to  please  thy  Creator,  and  to  be  faithful  unto 
Him,  that  so  thou  niayest  be  able  to  attain  unto 
true  blessedness. 

1  Psalm  Ixxxv.  [8.]  2  Pgalm  xxxv.  [3.] 

<^t3 


Of  the   Truth  Speaking  Inwardly.      119 


CHAP.  11. 

THAT  THE  TRUTH  SPEAKETH  INWARDLY  WITHOUT 
NOISE  OF  WORDS. 

SPEAK,  O  Lord,  for  Thy  servant  heareth.^ 
I  am  Thy  servant,  grant  me  miderstanding, 
that  I  may  know  Thy  testimonies.^ 

Incline  my  heart  to  the  words  of  Thy  mouth : 
let  Thy  speech  distil  as  the  dew. 

The  children  of  Israel  m  times  past  said  unto 
Moses,  "  Speak  thou  unto  us,  and  we  will  hear : 
let  not  the  Lord  speak  unto  us,  lest  we  die."  * 

Not  so.  Lord,  not  so,  I  beseech  Thee :  but  rather 
with  the  prophet  Samuel,  I  humbly  and  earnestly 
entreat,  "  Speak,  Lord,  for  Thy  servant  heareth." 

Let  not  Moses  speak  unto  me,  nor  any  of  the 
prophets,  but  rather  do  Thou  speak,  O  Lord  God, 
the  Inspirer  and  Enlightener  of  all  the  prophets ; 
for  Thou  alone  without  them  canst  perfectly  in- 
struct me,  but  they  without  Thee  can  profit  noth- 
ing. 

2.  They  indeed  may  sound  forth  words,  but 
they  cannot  give  the  Spirit. 

Most  beautifully  do  they  speak,  but  if  Thou  be 
silent,  they  inflame  not  the  heart. 

They  teach  the  letter,  but  Thou  openest  the 
sense :  they  bring  forth  mysteries,  but  Thou  un- 
lockest  the  meaning  of  sealed  things. 

1  1  Sam.  iii.  [9.]      ^  Psalm  cxix.  [125.]      3  Exod.  xx.  [19.] 


120       Of  the   Truth  Spealdng  Inwardly. 

They  declare  Thy  commandments,  but  Thou 
helpest  us  to  fulfil  them. 

They  point  out  the  way,  but  Thou  givest  strength 
to  walk  in  it. 

What  they  can  do  is  only  without,  but  Thou  in- 
structest  and  enlightenest  the  heart. 

They  water  outwardly,  but  Thou  givest  fruit- 
fulness. 

They  cry  aloud  in  words,  but  Thou  impartest 
understanding  to  the  hearing. 

3.  Let  not  Moses  therefore  speak  unto  me,  but 
Thou,  0  Lord  my  God,  the  Everlasting  Truth ; 
lest  I  die,  and  prove  unfruitful,  if  I  be  only  warned 
outwardly,  and  not  inflamed  within. 

Lest  it  turn  to  my  condemnation,  —  the  word 
heard  and  not  fulfilled,  known  and  not  loved,  be- 
lieved and  not  observed. 

Speak  therefore.  Lord,  for  Thy  servant  hear- 
eth  ;  for  Thou  hast  the  words  of  eternal  life.-^ 

Speak  Thou  unto  me,  to  the  comfort,  however 
imperfect,  of  my  soul,  and  to  the  amendment  of 
my  whole  life,  and  to  Thy  praise  and  glory  and 
honor  everlasting. 

1  John  vi.  [68.] 


Of  Hearing  GocCs  Words  with  Humility,  j  2 1 


CHAP.  HI. 

THAT  THE  WORDS  OF  GOD  ARE  TO  BE  HEARD 

WITH  HUMILITY,  AND   THAT  MANY  WEIGH 

THEM  NO  T. 

MY   son,  hear   My  words,  words   of  greatest 
sweetness,  surpassing  all  the  knowledge  of 
the  philosophers  and  wise  men  of  this  world. 

"  My  words  are  Spiiit  and  Life,"  ^  and  not  to 
be  weighed  by  the  understanding  of  man. 

They  are  not  to  be  dra"\vn  forth  for  vain  appro- 
bation, but  to  be  heard  in  silence,  and  to  be  re- 
ceived with  all  humility  and  great  affection. 

And  I  said.  Blessed  is  the  man  whom  Thou 
shalt  instruct,  O  Lord,  and  shalt  teach  out  of  Thy 
law,  that  Thou  mayest  give  him  rest  from  the  evil 
days,^  and  that  he  be  not  desolate  upon  earth. 

2.  I  TAUGHT  the  Prophets  from  the  begimiing,^ 
(saith  the  Lord,)  and  cease  not,  even  to  this  day, 
to  speak  to  all ;  but  many  are  hardened,  and  deaf 
to  My  voice. 

The  generality  of  persons  do  more  willingly  listen 
to  the  world  than  to  God ;  they  sooner  follow  the 
desires  of  their  own  flesh,  than  God's  good  pleasure. 

The  world  promiseth  things  temporal  and  mean, 
and  is  served  with  great  eagerness :  I  promise  things 
most  high  and  eternal,  and  yet  the  hearts  of  men 
remain  torpid  and  insensible. 
1  John  vi.  [63.]         2  Pgalm  xciv.  [12,  13.]        8  Heb.  i.  [1.] 


122    Of  Hearing  God's  Words  with  Humility. 

Who  is  there  that  in  all  things  serveth  and 
obeyeth  Me  with  so  great  care  as  the  world  and 
its  lords  are  served  withal  ?  "  Be  ashamed,  O 
Sidon,  saith  the  sea."  ^  And  if  thou  ask  the  cause, 
hear  wherefore. 

For  a  small  income,  a  long  journey  is  under- 
taken ;  for  everlasting  life,  many  will  scarce  once 
lift  a  foot  from  the  ground. 

The  most  pitiful  reward  is  sought  after  ;  for  a 
single  bit.  of  money  sometimes  there  is  shameful 
contention ;  for  a  vain  matter  and  slight  promise 
men  fear  not  to  toil  day  and  ilight. 

3.  But,  alas !  for  an  michangeable  good,  for  an 
inestimable  reward,  for  the  highest  honor,  and 
glory  without  end,  they  grudge  even  the  least  fa- 
tigue. 

Be  ashamed,  therefore,  thou  slothful  and  com- 
plaining servant,  that  they  are  found  to  be  more 
ready  to  destruction  than  thou  to  life. 

They  rejoice  more  in  vanity  than  thou  dost  in 
the  truth. 

Sometimes,  indeed,  they  are  frustrated  of  their 
hope  ;  but  My  promise  deceiveth  none,^  nor  send- 
eth  him  away  empty  that  trusteth  in  Me. 

What  I  have  promised,  I  will  give  ;  what  I  have 
said,  I  will  fulfil ;  if  only  any  man  remain  faithful 
in  My  love  even  to  the  end. 

I   am  the   Rewarder   of  all   good   men,^   and 

1  Isaiah  xxiii.  [4.]  2  Rom.  i.  [16.]    Matt.  xxiv.  [35.] 

8  Kev.  ii.  [23.]    Matt.  v.  [6.]  xxv.  [21.] 


Of  Hearing  God's  Words  with  Humility.   123 

the  strong  Approver  of  all  who  are  devoted  to 
Me. 

4.  Write  thou  My  words  in  thy  heart,  and  medi- 
tate diligently  on  tliem ;  for  in  time  of  temptation 
they  will  be  very  needful  for  thee. 

What  thou  understandest  not  when  thou  read- 
est,  thou  shalt  know  in  the  day  of  visitation. 

In  two  several  ways  I  am  wont  to  visit  IVIine 
elect,  namely  with  temjDtation  and  Avith  consola- 
tion. 

And  I  daily  read  two  lessons  to  them,  one  in 
reproving  their  vices,  another  in  exhorting  them 
to  the  increase  of  all  virtues. 

He  that  hath  My  words  and  despiseth  them, 
hath  One  that  shall  judge  him  in  the  last  day. 

5.  A  Prayer  to  implore  the  grace  of  Devotion. 

O  Lord  my  God !  Thou  art  to  me  whatsoever 
is  good.  And  who  am  I,  that  I  should  dare  speak 
to  Thee  ?  ^  I  am  Thy  poorest  meanest  servant, 
and  a  most  vile  worm,  much  more  poor  and  con- 
temptible than  I  can  or  dare  express. 

Yet  do  Thou  remember  me,  O  Lord,  because  I 
am  nothing,  I  have  nothing,  and  I  can  do  nothing. 

Thou  alone  art  Good,  Just,  and  Holy  ;  Thou 
canst  do  all  things,  Thou  accomplishest  all  things, 
Thou  fillest  all  things,  only  the  sinner  Thou  leav- 
est  empty. 

Remember  Thy  mercies,  and  fill  my  heart  with 
1  Gen.  xviii.  [27.]     1  Sam.  xviii.  [18.  23.] 


124     ^f  ^^^^^^'^''^9  ^^    Truth  and  Humility. 

Thy  grace,  Thou  who  wilt  not  that  Thy  works 
should  he  void  and  in  vain. 

6.  How  can  I  bear  up  myself  in  this  miserable 
life,  unless  Thou  strengthen  me  with  Thy  mercy 
and  grace  ? 

Turn  not  Thy  face  away  from  me  ;  ^  delay  not 
Thy  visitation  ;  withdraw  not  Thy  consolation,  lest 
my  soul  become  as  a  thirsty  land  unto  Thee. 

Teach  me,  0  Lord,  to  do  Thy  will ;  ^  teach  me 
to  live  worthily  and  humbly  in  Thy  sight;  for 
Thou  art  my  Wisdom,  Thou  dost  truly  know  me, 
and  didst  know  me  before  the  world  was  made, 
and  before  I  was  born  in  the  world. 


CHAP.  IV. 

THAT  WB   OUGHT  TO  LIVE  IN  TRUTH  AND  HUMIL- 
ITY BEFORE  GOD. 

MY  son,  walk  thou  before  Me  in  truth,  and  ever 
seek  Me  in  simplicity  of  thy  lieart.^ 
He  that  walketh  before  Me  in  truth,  shall  be 
defended  from  evil  incursions,  and  the  Truth  shall 
set  him  ^  free  from  seducers,  and  from  the  slanders 
of  unjust  men. 

If  the  truth  shall  have  made  thee  free,  thou  shalt 
be  free  nideed,  and  shalt  not  care  for  the  vain  words 
of  men. 

1  Psalm  Ixix.  [17.]  2  psalm  cxliii.  [10.] 

3  Gen.  xvii.  [1.]     Wisd.  i.  [1.]  4  John  viii.  [32.] 


Of  Walldng  in   Truth  and  Hiunility.     125 

O  Lord,  it  is  true.  According  as  Thou  sayest, 
so,  I  beseech  Thee,  let  it  be  with  me ;  let  Thy 
Truth  teach  me,  guard  me,  and  preserve  me  safe 
to  the  end. 

Let  it  set  me  free  from  all  evil  affection  and 
inordinate  love ;  and  I  shall  walk  with  Thee  in 
great  liberty  of  heart. 

2.  I  WILL  teach  thee  (saith  the  Truth)  those 
things  which  are  right  and  pleasing  in  My 
sight. 

Reflect  on  thy  sins  with  great  displeasure  and 
grief;  and  never  esteem  thyself  to  be  anything 
because  of  any  good  works. 

Li  truth  thou  art  a  sinner  ;  thou  art  subject  to 
and  encumbered  with  many  passions.  Of  thyself 
thou  always  tendest  to  nothing ;  speedily  art  thou 
cast  do^vn,  speedily  overcome,  speedily  disordered, 
speedily  dissolved. 

Thou  hast  nothing  whereof  thou  canst  glory, ^ 
but  many  things  for  which  thou  oughtest  to  ac- 
count thyself  vile  ;  for  thou  art  much  weaker  than 
thou  art  able  to  comprehend. 

3.  And  therefore  let  nothing  seem  much  unto 
thee  whatsoever  thou  doest. 

Let  nothing  seem  great,  nothing  precious  and 
Avonderful,  nothing  worthy  of  estimation,  notliing 
high,  nothing  truly  commendable  and  to  be  de- 
sired, but  that  alone  which  is  eternal. 

Let  the  eternal  Truth  be  above  all  things  pleas- 
1  1  Cor.  iv.  [7.] 


126      Of  Walking  in   Truth  and  Humility. 

ing  to  thee.  Let  thy  own  extreme  unworthiness 
be  always  displeasing  to  thee. 

Fear  nothing,  blame  nothing,  flee  nothing,  so 
much  as  thy  vices  and  sins  ;  which  ought  to  be 
more  unpleasing  to  thee  than  any  losses  whatso- 
ever of  things  earthly. 

Some  walk  not  sincerely  in  My  sight,^  but,  led 
by  a  certain  curiosity  and  pride,  wish  to  know 
My  secrets,  and  to  miderstand  the  high  things 
of  God,  neglecting  themselves  and  their  own 
salvation. 

These  oftentimes,  when  I  resist  them,  for  their 
pride  and  curiosity  do  fall  into  great  temptations 
and  sins. 

4.  Fear  thou  the  judgments  of  God,  and  dread 
the  wrath  of  the  Almighty.  Do  not  hoAvever  dis- 
cuss the  works  of  the  Most  High,  but  search  dili- 
gently thine  own  iniquities,  in  how  great  things 
thou  hast  offended,  and  how  many  good  things 
thou  hast  neglected. 

Some  carry  their  devotion  only  in  books,  some 
in  pictures,  some  in  outward  signs  and  figures. 

Some  have  Me  in  their  mouths,  but  little  in  their 
hearts.^ 

Others  there  are  w^ho,  being  illuminated  in  their 
understandings,  and  purged  in  their  affection,  do 
always  breathe  after  things  eternal,  are  unwilling 
to  hear  of  the  things  of  this  Avorld,  and  do  serve 
the  necessities  of  nature  with  grief;  and  these 
1  Ecclus.  iii.  [21-23.]  2  Cor.  ii.  [17.]  2  jgaiah  xxix.  [13.] 


Of  the  Effect  oj  Divine  Love.         127 

perceive  what  the  Spirit   of  Truth  speaketh  in 
them.^ 

For  He  teacheth  them  to  despise  earthly,  and 
to  love  heavenly  things ;  to  neglect  the  world,  and 
to  desire  Heaven  all  the  day  and  night.^ 


CHAP.  V. 

OF    THE  WONDERFUL  EFFECT   OF  DIVINE  LOVE. 

1  BLESS  Thee,  O  Heavenly  Father,  Father  of 
my  Lord  Jesus  Christ,  for  that  Thou  hast 
vouchsafed  to  remember  me  a  poor  creature. 

0  Father  of  mercies  and  God  of  all  comfort,^ 
thanks  he  unto  Thee,  who  sometimes  with  Thy 
comfort  refreshest  me,  unworthy  as  I  am  of  all 
comfort. 

1  will  alway  bless  and  glorify  Thee,  with  Thy 
only-begotten  Son,  and  the  Holy  Ghost,  the  Com- 
forter, forever  and  ever. 

Ah,  Lord  God,  Thou  Holy  Lover  of  my  soul, 
when  Thou  comest  into  my  heart,  all  that  is  within 
me  shall  rejoice. 

Thou  art  my  Glory  and  the  exultation  of  my 
heart :  Thou  art  my  Hope  and  Refuge  in  the  day 
of  my  trouble.* 

2.  But  because  I  am  as  yet  weak  in  love,  and 

1  Psalm  XXV.  [5.]  2  Psalm  i.  [2.] 

3  2  Cor.  i.  [3.]  4  Psalm  xxxii.  [7.]  lix.  [16.] 


128  Of  the  Effect  of  Divine  Lore. 

imperfect  in  virtue,  I  have  need  to  be  strengthened 
and  comforted  by  Thee ;  visit  me  therefore  often, 
and  instruct  me  with  all  holy  discipline. 

Set  me  free  from  evil  passions,  and  heal  my  heart 
of  all  inordinate  affections  ;  that  being  inwardly 
cured  and  thoroughly  cleansed,  I  may  be  made  fit 
to  love,  courageous  to  suffer,  steady  to  persevere. 

3.  Love  is  a  great  thing,  yea,  a  great  and 
thorough  good  ;  by  itself  it  makes  everything  that 
is  heavy,  light ;  and  it  bears  evenly  all  that  is 
uneven. 

For  it  carries  a  burden  which  is  no  burden,^ 
and  makes  everything  that  is  bitter,  sweet  and 
tasteful. 

The  noble  love  of  Jesus  impels  a  man  to  do 
great  things,  and  stirs  him  up  to  be  always  long- 
ing for  what  is  more  perfect. 

Love  desires  to  be  aloft,  and  will  not  be  kept 
back  by  anything  low  and  mean. 

Love  desires  to  be  free,  and  estranged  from  all 
worldly  affections,  that  so  its  inward  sight  may  not 
be  hindered  ;  that  it  may  not  be  entangled  by  any 
temporal  prosperity,  or  by  any  adversity  subdued. 

Nothino;  is  sweeter  than  Love,  nothin";  more 
courageous,  nothing  higher,  nothing  wider,  noth- 
ing more  pleasant,  nothing  fuller  nor  better  in 
Heaven  and  earth  ;  because  Love  is  born  of  God, 
and  caimot  rest  but  in  God,  above  all  created 
things. 

1  Matt.  xi.  [30.] 


Of  the  Effect  of  Divine  Love.  129 

4.  He  that  lovetli,  flietli,  runneth,  and  rejoiceth ; 
he  is  free,  and  cannot  be  held  in. 

He  giveth  all  for  all,  and  hath  all  in  all ;  be- 
cause he  resteth  in  One  Highest  above  all  things, 
from  whom  all  that  is  good  flows  and  proceeds. 

He  respecteth  not  the  gifts,  but  turneth  himself 
above  all  goods  unto  the  Giver. 

Love  oftentimes  knoweth  no  measure,  but  is 
fervent  beyond  all  measure. 

Love  feels  no  burden,  thinks  nothing  of  trouble, 
attempts  what  is  above  its  strengtli,  pleads  no  ex- 
cuse of  impossibility  ;  for  it  thinks  all  things  law- 
ful for  itself  and  all  things  possible. 

It  is  therefore  able  to  undertake  all  things,  and 
it  completes  many  things,  and  warrants  them  to 
take  effect,  where  he  who  does  not  love  would 
faint  and  lie  down. 

5.  Love  is  watchful,  and,  sleeping,  slumbereth 
not.i 

Though  weary,  it  is  not  tired  ;  though  pressed, 
it  is  not  straitened ;  though  alarmed,  it  is  not  con- 
founded :  but  as  a  lively  flame  and  burning  torch, 
it  forces  its  way  upwards,  and  securely  passes 
through  all. 

If  any  man  love,  he  knoweth  what  is  the  cry  of 
this  voice.  For  it  is  a  loud  cry  in  the  ears  of 
God,  the  mere  ardent  affection  of  the  soul,  when 
it  saith,  "  JNIy  God,  my  Love,  Thou  art  all  mine, 
and  I  am  all  Thine." 

1  Hum.  viii.  [19.] 


I  90  Of  the  Effect  of  Divine  Love. 

6.  Enlarge  Thou  me  in  love,  that  with  the  in- 
ward palate  of  my  heart  I  may  taste  how  sweet 
it  is  to  love,  and  to  be  dissolved,  and  [as  it  were] 
to  bathe  myself  in  Thy  Love. 

Let  me  be  possessed  by  Love,  mounting  above 
myself,  through  excessive  fervor  and  admiration. 

Let  me  sing  the  song  of  love,  let  me  follow 
Thee,  my  Beloved,  on  high ;  let  my  soul  spend 
itself  in  Thy  praise,  rejoicing  through  love. 

Let  me  love  Thee  more  than  myself,  nor  love 
myself  /but  for  Thee ;  and  in  Thee  all  that  truly 
love  Thee,  as  the  law  of  Love  commandeth,  shin- 
ing out  from  Thyself. 

7.  Love  is  active,  sincere,  affectionate,  pleasant, 
and  amiable  ;  courageous,  patient,  faithful,  prudent, 
long-suffering,  manly,  and  never  seeking  itself.^ 

For  in  whatever  instance  a  person  seeketh  him- 
self, there  he  falleth  from  Love.^ 

Love  is  circumspect,  humble,  and  upright :  not 
yielding  to  softness,  or  to  levity,  nor  attending  to 
vam  things  ;  it  is  sober,  chaste,  steady,  quiet,  and 
guarded  in  all  the  senses. 

Love  is  subject  and  obedient  to  its  superiors,  to 
itself  mean  and  despised,  unto  God  devout  and 
thankful,  trusting  and  hoping  always  in  Him, 
even  then  when  God  imparteth  no  relish  of 
sweetness  unto  it :  for  without  sorrow  none  liv- 
eth  in  love. 

8.  He  that  is  not  prepared  to  suffer  all  things, 
1  1  Cor.  xiii.  [5.]  2  i  Cor.  x.  [33.]   Phil.  ii.  [21.] 


Of  the  Proof  of  True  Love  for   God.      \  ?  i 

and  to  stand  to  the  will  of  his  Beloved,  is  not 
worthy  to  be  called  a  lover  [of  God].^ 

A  lover  ought  to  embrace  willingly  all  that  is 
hard  and  distasteful,  for  the  sake  of  his  Beloved ; 
and  not  to  turn  away  from  Him  for  any  contrary 
accidents. 


CHAP.   VI. 

OF    THE    PROOF    OF  A    TRUE  LOVER  [OF  CHRIST]. 

MY   son,  thou  art  not  yet  a  courageous  and 
considerate  lover. 

Wherefore  [sayest  Thou  this],  O  Lord  ? 

Because  for  a  slight  opposition  thou  givest 
over  thy  undertakings,  and  too  eagerly  seekest 
consolation. 

A  courageous  lover  standeth  firm  in  tempta- 
tions, and  giveth  no  credit  to  the  crafty  persua- 
sions of  the  Enemy.  As  I  please  him  in  prosperi- 
ty, so  in  adversity  I  am  not  unpleasant  to  him.^ 

2.  A  considerate  lover  regardeth  not  so  much 
the  gift  of  Him  who  loves  him,  as  the  love  of  the 
Giver.  He  esteems  the  good  will  rather  than 
the  value  [of  the  gift],  and  sets  all  gifts  below 
Him  whom  he  loves. 

1  Rom.  viii.  [35.]  2  Phil.  iv.  [11-13.] 


172      Of  the  Proof  of  True  Love  for   God. 

A  noble-minded  lover  restetli  not  in  the  gift, 
but  in  Me  above  every  gift. 

All  therefore  is  not  lost,  if  sometimes  thou  hast 
less  feeling  for  Me  or  My  saints  than  thou 
wouldest. 

That  good  and  sweet  affection  which  thou  some- 
times feelest,  is  the  effect  of  grace  present,  and 
a  sort  of  foretaste  of  thy  heavenly  home :  but 
hereon  thou  must  not  lean  too  much,  for  it  comes 
and  goes. 

But  to  strive  against  evil  motions  of  the  mind 
which  may  befall  thee,  and  to  reject  ^  witli  scorn 
the  suggestions  of  the  devil,  is  a  notable  sign  of 
virtue,  and  shall  have  great  reward. 

3.  Let  no  strange  fancies  therefore  trouble 
thee,  which  on  any  subject  whatever  may  crowd 
into  thy  mind.  Keep  to  thy  purpose,  with  cour- 
age, and  an  upright  intention  towards  God. 

Neither  is  it  an  illusion  that  sometimes  thou 
art  suddenly  rapt  on  high,  and  presently  returnest 
again  unto  the  accustomed  vanities  of  thy  heart. 

For  these  thou  dost  rather  unwillingly  suffer 
than  commit :  and  so  long  as  they  displease  thee, 
and  thou  strivest  against  them,  it  is  matter  of  re- 
ward, and  no  loss. 

4.  Know  that  the  ancient  Enemy  doth  strive  by 
all  means  to  hinder  thy  desire  to  good,  and  to  keep 
thee  clear  of  all  religious  exercises ;  particularly 
from  the  reverend  estimation  of  God's  saints,  from 

1  Matt.  iv.  [10.] 


Of  the  Proof  of  True  Love  for   God.     13^ 

the  devout  commemoration  of  My  Passion,  from 
the  profitable  remembrance  of  sins,  from  the  guard 
of  thine  o^vn  heart,  and  from  the  firm  purpose  of 
advancing  in  virtue. 

Many  evil  thoughts  does  he  suggest  to  thee, 
that  so  he  may  cause  a  wearisomeness  and  horror 
in  thee,  to  call  thee  back  from  prayer  and  holy 
reading. 

Humble  confession  is  displeasing  unto  him; 
and  if  he  could,  he  would  cause  thee  to  cease 
from  Holy  Communion. 

Trust  him  not,  nor  care  for  him,  although  he 
should  often  set  snares  of  deceit  to  entrap  thee. 

Charge  him  with  it,  when  he  suggesteth  evil 
and  unclean  thoughts  unto  thee  ;    say  unto  him, 

"  Away,  thou  unclean  Spirit !  ^  blush,  thou  mis- 
erable wretch !  most  unclean  art  thou  that  bring- 
est  such  things  unto  mine  ears. 

"  Begone  from  me,  thou  wicked  Seducer !  thou 
shalt  have  no  part  in  me  :  but  Jesus  shall  be  with 
me  as  a  strong  Warrior,  and  thou  shalt  stand  con- 
founded. 

"  I  had  rather  die,  and  undergo  any  torment, 
than  consent  unto  thee. 

''  Hold  thy  peace  and  be  silent ;  I  will  hear 
thee  no  more,  though  thou  shouldest  work  me 
many  troubles.  '  The  Lord  is  my  Light  and  my 
Salvation,  whom  shall  I  fear  ? '  ^ 

"  If  whole  armies  should  stand  together  against 

1  Matt.  iv.  [10.]  xvi.  [23.]  2  Psalm  xxvii.  [1.] 


'34  ^f  ^'"'^^^  Concealed  by  Humility. 

me,  my  heart  shall  not  fear.  The  Lord  is  my 
Helper  and  my  Redeemer." 

5.  Fight  like  a  good  soldier :  -^  and  if  thou 
sometimes  fall  through  frailty,  take  again  greater 
strength  than  before,  trusting  in  My  more  abun- 
dant grace  :  and  take  great  heed  of  vain  pleasing 
of  thyself,  and  of  pride. 

This  brings  many  into  error,  and  makes  them 
sometimes  fall  into  blindness  almost  incurable. 

Let  the  fall  of  the  proud,  thus  foolishly  presum- 
ing of  themselves,  serve  thee  for  a  warning,  and 
keep  thee  ever  humble. 


CHAP.  vn. 

OF   CONCEALING   GRACE    UNDER    THE   GUARD    OF 
HUMILITY. 

MY  son,  it  is  more  profitable  for  thee  and  more 
safe,  to  conceal  the  grace  of  devotion ;  not 
to  lift  thyself  on  high,  nor  to  speak  much  thereof, 
or  to  dwell  much  thereon ;  but  rather  to  despise 
thyself,  and  to  fear  it,  as  given  to  one  unworthy 
of  it. 

This  affection  must  not  be  too  earnestly  cleaved 
unto,  for  it  may  be  quickly  changed  to  the  contrary. 

Think  when  thou  art  in  Grace,  how  miserable 
and  needy  thou  art  wont  to  be  without  Grace. 

J  Psalm  xxvii.  [14.]  1  Tim.  vi.  [12.] 


Of  Grace    Concealed  by  Humility.       jor 

Nor  is  it  in  this  only  tliat  thy  progress  in  spirit- 
ual life  consists,  when  thou  liast  the  grace  of  com- 
fort ;  but  rather  when  witli  humility,  self-denial, 
and  patience,  thou  endurest  the  withdra wins:  there- 
of;  provided  thou  do  not  then  become  listless  in 
the  exercise  of  prayer,  nor  suffer  the  rest  of  thy 
accustomed  duties  to  be  at  all  neglected. 

Rather  do  thou  cheerfully  perform  what  lieth 
in  thee,  according  to  the  best  of  thy  power  and 
understanding ;  and  do  not  wholly  neglect  thyself 
because  of  the  dryness  or  anxiety  of  mind  which 
thou  feelest. 

2.  For  there  are  many  who,  when  things  suc- 
ceed not  Avell  with  them,  presently  become  impa- 
tient or  slothful. 

For  the  way  of  man  is  not  always  in  his  power,^ 
but  it  belongeth  unto  God  to  give,  and  to  comfort, 
when  He  will,  and  how  much  He  will,  and  whom 
He  will ;  as  it  shall  please  Him,  and  no  more. 

Some  unadvised  persons,  in  [their  over-earnest 
desire  of]  the  grace  of  a  devoted  life,  have  over- 
thro^vn  themselves ;  because  they  attempted  more 
than  they  were  able  to  perform,  not  weighing  the 
measure  of  their  own  weakness,  but  rather  follow- 
ing the  desire  of  their  heart,  than  the  judgment  of 
their  reason. 

And  because  they  presumed  on  greater  matters 
than  Avas  pleasing  to  God,  they  therefore  quickly 
lost  His  grace. 

1  Jer.  X.  [23.]  Rom.  ix.  [IG.] 


I  96       Of  Grace   Concealed  hy  Humility. 

They  wlio  liad  built  themselves  nests  ^  in  Heaven 
were  made  helpless  and  vile  outcasts ;  to  the  end 
that,  being  humbled  and  impoverished,  they  might 
learn  not  t^  fly  with  their  own  Avings,  but  to  trust 
under  My  feathers. 

They  that  are  yet  but  novices  and  inexperienced 
in  the  way  of  the  Lord,  unless  they  govern  them- 
selves by  the  counsel  of  discreet  persons,  may  easily 
be  deceived  and  broken  to  pieces. 

3.  And  if  they  will  rather  follow  their  own  no- 
tions than  trust  to  others  who  are  more  experienced, 
their  end  will  be  dangerous,  at  least  if  they  are 
unwilling  to  be  drawn  away  from  their  own  fond 
conceit. 

It  is  seldom  the  case  that  they  who  are  self-wise 
endure  humlily  to  be  governed  by  others. 

Better  it  is  to  have  a  small  portion  of  good  sense 
with  humility,'^  and  a  slender  understanding,  than 
great  treasures  of  [many]  sciences  with  vain  self- 
complacency. 

Better  it  is  for  thee  to  have  little  than  much  of 
that  which  may  make  thee  proud. 

He  acts  not  very  discreetly,  who  Avholly  gives 
himself  over  to  [spiritual]  joy,  forgetting  his  for- 
mer helplessness,  and  that  chastened  fear  of  the 
Lord,  which  is  afraid  of  losing  the  grace  which 
hath  been  offered. 

Nor  [igain  is  he  very  valiantly  wise  who  in  time 
of  adversity  or  any  heaviness,  at  once  yields  too 

1  Isaiah  xiv.  [13.]  '^  rsalm  xvi.  [2.]  xvii.  [10.] 


•K< 


Of  Grace    Concealed  by  Humility.       137 

much    to    despairing  thoughts,  and    reflects,  and 
thinks  of  ]Me  less  confidingly  than  he  ought. 

4.  He  who  in  time  of  peace  is  willing  to  be  over- 
secure,^  shall  be  often  found  in  time  of  war  too 
much  dejected  and  full  of  fears. 

If  thou  hadst  the  wit  always  to  continue  humble 
and  moderate  within  thyself,  and  also  thoroughly 
to  moderate  and  govern  thy  spirit,  thou  wouldest 
not  so  quickly  fall  into  danger  and  offence. 

It  is  good  counsel,  that  when  fervor  of  spirit  is 
kindled  within  thee,  thou  shouldest  consider  how 
it  will  be  when  that  light  shall  leave  thee. 

And  when  this  does  happen,  then  remember  that 
the  light  may  return  agam,  which,  as  a  warning  to 
thyself  and  for  Mine  own  glory,  I  have  withdrawn 
for  a  time.- 

5.  Such  trials  are  oftentimes  more  profitable 
than  if  thou  shouldest  always  have  things  prosper 
according  to  thy  will. 

For  a  man's  worthiness  is  not  to  be  estimated 
by  the  number  of  visions  and  comforts  which  he 
may  have,  or  by  his  skill  in  the  Scriptures,  or  by 
his  being  placed  in  a  higher  station  [than  others]. 

But  [the  proof  is]  if  he  be  grounded  in  true 
humility,  and  full  of  divine  charity ;  if  he  be  always 
purely  and  sincerely  seeking  God's  honor  ;  if  he 
think  nothing  of  and  unfeignedly  despise  himself,^ 
and  even  rejoice  more  to  be  despised  and  put  low 
by  others,  than  to  be  honored  by  them. 

1  1  Thess.  V.  [C]  2  Job  vii.  3  Pgalm  Ixxxiv.  [10.] 


198  Of  Loiv   Thoughts  of  Ourselves. 


CHAP.   VIII. 

OF  A  MEAN  CONCEIT  OF  OURSELVES  IN  THE  SIGH  7 
OF  GOD. 

SHALL  I  speak  unto  my  Lord,  since  I  am  but 
dust  and  ashes  ?  -^  If  I  esteem  myself  to  be 
anything  more,  behold,  Thou  standest  against  me, 
and  my  iniquities  bear  true  witness,  and  I  cannot 
contradict  it. 

But  if  I  abase  myself,  and  reduce  myself  to 
nothing,  and  shrink  from  all  self-esteem,  and  grind 
myself  to  (what  I  am)  dust,  Thy  grace  Avill  be 
favorable  to  me,  and  Thy  light  near  unto  my 
heart ;  and  all  self-esteem,  how  little  soever,  shall 
be  swallowed  up  in  the  valley  of  my  nothingness, 
and  pensh  forever. 

There  Thou  showest  Thyself  unto  me,  what  I 
am,  what  I  have  been,  and  whither  I  am  come ; 
for  I  am  nothing,  and  I  knew  it  not. 

If  I  be  left  to  myself,  behold  !  I  become  nothing, 
but  mere  weakness ;  but  if  Thou  for  an  instant 
look  upon  me,  I  am  forthwith  made  strong,  and 
am  filled  with  new  joy. 

And  a  great  marvel  it  is,  that  I  am  so  suddenly 
lifted  up,  and  so  graciously  embraced  by  Thee, 
who  of  mine  own  weight  am  always  sinking  down- 
ward. 

2.  Thy  love  is  the  cause  hereof,  freely  prevent- 

1  Gen.  xviii.  [27.J 


►•<1=-„»-  '.-- 


Of  Referring  all  Things  to    God.        i^g 

ing  me,  and  relieving  me  in  so  many  necessities, 
guarding  me  also  from  pressing  dangers,  and 
snatching  me  (as  I  may  truly  say),  from  evils  out 
of  number. 

For  indeed  by  loving  myself  amiss,  I  lost  my- 
self;^ and  by  seeking  Thee  alone,  and  purely  lov- 
uig  Thee,  I  have  found  both  myself  and  Thee,  and 
by  that  love  have  more  deeply  reduced  myself  to 
nothinii;. 

Because  Thou,  O  sweetest  Lord,  dealest  with 
me  above  all  desert,  and  alcove  all  that  I  dare 
hope  for  or  ask. 

3.  Blessed  be  Thou,  my  God  :  for  although  I 
be  unworthy  of  any  benefits,  yet  Thy  noble  boun- 
ty and  infinite  goodness  never  ceaseth  to  do  good 
even  to  the  ungrateful,-  and  to  those  who  are 
turned  away  far  from  Thee. 

Turn  Thou  us  unto  Thee,  that  we  may  be 
thankful,  humble,  aiwl  devout;  for  Thou  art  our 
salvation,  our  courage,  and  oui'  strength. 


CHAP.  IX. 

THAT  ALL    THINGS  ARE   TO   BE  REFERRED    UNTO 
GOD,   AS   THEIR   LAST  END. 

MY   son,   I    ought   to   be    thy   supreme    and 
ultimate   end,  if  thou   desire   to    be   truly 
blessed. 

1  John  xii.  [25.]  2  Matt.  v.  [45.] 


■•a* 


140        Of  Referring  all  Things  to    God. 

With  tills  mtention  thy  affections  ^^^ll  be  puri- 
fied, which  are  too  often  inordinately  inclined  to 
selfishness  and  unto  creatures. 

For  if  in  anything  thou  seekest  thyself,  imme- 
diately thou  faintest  and  driest  up. 

I  would  therefore  thou  shouldest  refer  all  things 
principally  unto  Me,  for  T  am  He  who  have  given  all. 

Consider  everything  as  flowing  from  the  High- 
est Good  ;  ^  and  therefore  unto  Me  as  their  Orig- 
inal all  must  be  reduced. 

2.  From  Me,  as  from  a  living  fountain,  the  small 
and  the  great,  the  poor  and  the  rich,  do  draw  the 
water  of  life  ;  ^  and  they  that  willingly  and  freely 
serve  Me,  shall  receive  grace  for  grace. 

But  he  who  desires  to  glory  in  things  out  of 
Me,^  or  to  take  pleasure  in  some  private  good, 
shall  not  be  grounded  in  true  joy,  nor  be  enlarged 
in  his  heart,  but  shall  many  ways  be  encumbered 
and  straitened. 

Thou  ouji-htest  therefore  to  ascribe  nothino; 
of  good  to  thyself,  nor  do  thou  attribute  goodness 
unto  any  man ;  but  give  all  unto  God,  without 
whom  man  hath  nothing. 

I  have  bestowed  all,*  and  My  will  is  to  have 
thee  all  again ;  and  with  great  strictness  do  I  re- 
quire a  return  of  thanks. 

3.  This  is  the  truth  whereby  vainglory  is  put 
to  flight. 

1  Eccliis.  i.  [5.]  2  John  iv.  [14.] 

8  1  Cor.  i.  [2'J.J  4  1  Cor.  iv.  [7.] 


Of  the  Siueetness  of  God's  Service.      141 

And  if  Heavenly  grace  enter  in  and  true 
charity,  there  will  be  no  envy  nor  narrowness 
of  heart,  neither  will  self-love  busy  itself. 

For  Divine  charity  overcometh  all  things,  and 
enlargeth  all  the  powers  of  the  soul. 

If  thou  rightly  judge,  thou  wilt  rejoice  in  Me 
alone,  in  Me  alone  thou  wilt  hope ;  for  none  is 
good  save  God  alone,^  who  is  to  be  praised  above 
all  things,  and  in  all  to  be  blessed. 


CHAP.  X. 

THAT  TO   DESPISE   THE   WORLD  AND   SERVE  GOD, 
IS  A    SWEET  LIFE. 

NOW  I  will  speak  again,  O  Lord,  and  will  not 
be  silent ;  I  will  say  in  the  ears  of  my  God, 
my  Lord,  and  my  King,  who  is  on  high :  "  0  how 
great  is  the  abundance  of  Thy  goodness,  O  Lord, 
wliich  Thou  hast  laid  up  for  them  that  fear 
Thee."  2 

But  what  art  Thou  to  those  who  love  Thee  ? 
what  to  those  who  serve  Thee  with  their  whole 
heart  ? 

Truly  unspeakable  is  the  sweetness  of  contem- 
plating Thee,  which  Thou  bestowest  on  them  that 
love  Thee. 

In  this  especially  Thou  hast  showed  me  the 

1  Matt.  xix.  [17.]  Luke  xviii.  [19.]  2  Pgalm  xxxi.  [19.] 


1 42      Of  the  Sweetness  of  God's  Service. 

sweetness  of  Thy  charity  ;  that  when  I  was  not, 
Thou  madest  me,  when  I  -went  far  astray  from 
Thee,  Thou  broughtest  me  back  again,  that  I 
might  serve  Thee,  and  hast  commanded  me  to 
love  Thee.-^ 

2.  O  P'ountain  of  love  unceasing,  what  shall  I 
say  concerning  Thee  ? 

How  can  I  forget  Thee,  who  hast  vouchsafed  to 
remember  me,  even  after  I  had  wasted  away  and 
perished  ? 

Thou  hast  showed  mercy  to  Thy  servant  be- 
yond all  expectation ;  and  hast  exhibited  favor 
and  loving-kindness  beyond  all  desert. 

What  return  shall  I  make  to  Thee  for  this 
grace  ?  ^  For  it  is  not  granted  to  all  to  forsake 
all,  to  renounce  the  world,  and  to  undertake  a  life 
of  religious  retiredness. 

Is  it  any  great  thing  that  I  should  serve  Thee,^ 
whom  the  whole  creation  is  bound  to  serve  ? 

It  ought  not  to  seem  much  to  me,  to  serve  Thee; 
but  rather  this  doth  appear  much  to  me,  and  won- 
derful, that  Thou  vouchsafest  to  receive  into  Thy 
service  one  so  poor  and  unworthy,  and  to  make 
him  one  with  Thy  beloved  servants. 

3.  Behold  !  all  things  are  Thine  which  I  have, 
and  wiiereby  I  serve  Thee.'* 

And  yet  contrariwise,  Thou  rather  servest  me 
than  I  Thee. 

1  Gen.  i.  [2?.]    Psalm  cxix.  [73.]    ^latt.  xv.  [perhaps  x.  37.] 

2  Psalm  cxvi.  [12.]       s  Judges  xvi.  [15.J      4  i  Cor.  iv.  [7.] 


Vf  the  Sweetness  of  God's  Service.      143 

Behold !  heaven  and  earth,  which  Thou  hast 
created  for  the  service  of  man,  are  ready  at  hand, 
and  do  daily  perform  whatever  Thou  hast  com- 
manded. 

And  this  is  little ;  Thou  hast  moreover  also 
appointed  Angels  to  minister  to  man.^ 

]^ut  that  which  excelleth  all  this  is,  that  Thou 
Thyself  hast  vouchsafed  to  serve  man,  and  hast 
promised  that  Thou  wouldest  give  Thyself  unto 
him. 

4.  What  shall  I  give  Thee  for  all  these  thou- 
sands of  benefits  ?  I  would  I  could  serve  Thee 
all  the  days  of  my  life. 

I  would  I  were  able,  at  least  for  one  day,  to  do 
Thee  some  worthy  service. 

Truly  Thou  art  worthy  of  all  service,  of  all 
honor,  and  everlasting  praise. 

Truly  Thou  art  my  Lord,  and  I  Thy  poor  ser- 
vant, who  am  bound  to  serve  Thee  with  all  my 
might,  neither  ought  I  ever  to  be  weary  of  prais- 
ing Thee. 

And  this  I  M'isli  to  do,  this  I  desire  ;  and  what- 
soever is  wanting  unto  me,  do  Thou,  I  beseech 
Thee,  vouchsafe  to  supply. 

5.  It  is  a  great  honor,  and  a  great  glory,  to 
serve  Thee,  and  despise  all  things  for  Thee. 

For  great  grace  shall  be  given  to  those  who 
shall  have  willingly  subjected  themselves  to  Thy 
most  holy  service. 

1  Psalm  xci.  [11.]     Heb.  i.  [U.] 


144      Of  Moderating  the  Desires  of  Our  Hearts, 

They  who  for  Thy  love  shall  have  renounced 
all  carnal  delights,  shall  find  the  sweetest  consola- 
tions of  the  Holy  Ghost.  ^ 

They  shall  attain  great  freedom  of  mind,  who 
for  Thy  Name's  sake  enter  into  the  narrow  way,^ 
and  have  left  off  all  worldly  care. 

6.  O  sweet  and  delightful  service  of  God,^  by 
which  a  man  is  made  truly  free  and  holy ! 

O  sacred  state  of  religious  servitude,  which 
makes  a  man  equal  to  the  Angels,  pleasing  to  God, 
terrible  to  devils,  and  worthy  to  be  commended  of 
all  the  faithful ! 

0  welcome  service  and  ever  to  be  desired,  in 
which  we  are  rewarded  with  the  Greatest  Good, 
and  attam  to  joy  wliich  shall  endlessly  remain 
with  us ! 


CHAP.  XI. 

THAT    THE    LONGINGS   AND    DESIRES    OF    OUR 

HEARTS  ARE    TO  BE  EXAMINED  AND 

MODERATED. 

MY  son,  it  is  needful  for  thee  still  to  learn 
many  things  more,  which   thou   hast  not 
oven  yet  well  learned. 

What  are  these,  O  Lord  ? 

1  Matt.  xix.  [29.]  ••^  :\Iatt.  vii.  [14.] 

3  Matt.  xi.  [30.]     1  John  v.  [3.] 


Of  Moderating  tlie  Desires  of  our  Hearts.      145 

That  thou  frame  thy  desires  ^  wholly  accord- 
ing to  My  good  pleasure  ;  and  that  tliou  be  not  a 
lover  of  thyself,  but  an  earnest  follower  of  My 
will. 

Various  longings  and  desires  oftentimes  inflame 
thee,  and  drive  thee  forwards  with  vehemence  ; 
but  do  thou  consider  whether  thou  be  not  [thus] 
moved  rather  for  thine  own  advantage,  than  for 
My  honor. 

If  I  Myself  be  the  cause,  thou  wilt  be  well 
content  with  whatsoever  I  shall  ordain ;  but  if 
there  lurk  in  thee  any  self-seeking,'-  behold,  this 
it  is  that  hindereth  thee  and  weigheth  tliee  down. 

2.  Beware  therefore  thou  lean  not  too  much 
upon  any  preconceived  desire,  without  asking  My 
counsel,  lest  perhaps  afterwards  it  repent  thee,  or 
thou  be  displeased  with  that  which  at  first  pleased 
thee,  and  which  thou  wast  earnestly  zealous  for, 
as  being  the  best. 

For  not  every  affection  which  seems  good  is 
immediately  to  be  followed  ;  nor  again  is  every 
contrary  affection  at  the  first  to  be  avoided. 

It  is  sometimes  expedient  to  use  a  restraint 
even  in  good  desires  and  endeavors,  lest  through 
importunity  thou  incur  distraction  of  mind ;  lest 
by  thy  want  of  self-government  thou  beget  a 
scandal  unto  others ;  or  again  being  by  others 
thwarted  and  resisted  thou  become  suddenly  con- 
founded, and  so  fall. 

1  Psalm  cviii.  [!•]     Matt.  vi.  [10. J  -  Phil-  ii-  [21.1 

10 


146      Of  Striving  Against   Concupiscence. 

3.  Sometimes  however  thou  must  use  violence,^ 
and  resist  manfully  thy  sensual  appetite,  not  re- 
garding what  the  flesh  woiild,  or  would  not ;  ^  but 
rather  taking  pains  that  even  perforce  it  may  be 
made  subject  to  the  Spirit.^ 

And  so  lonoj  ouo;ht  it  to  be  chastised  and  to  be 
forced  to  remain  under  servitude,  until  it  be  pre- 
pared for  everything,  and  learn  to  be  content  with 
a  little,  and  to  be  pleased  with  plain  and  simple 
things,  nor  to  murmur  against  any  inconvenience. 


CHAP.  xn. 

OF  THE  GROWTH  OF  PATIENCE  IN  THE  SOUL,  AND 
OF  STRIVING  AGAINST  CONCUPISCENCE. 

OLORD  my  God,  patience  is  very  necessary 
for  me,*  as  I  [plainly]  see,  for  many  things 
in  this  life  do  happen  contrary  [to  us]. 

For  whatever  plans  I  shall  devise  for  my 
own  peace,  my  life  camiot  be  without  war  and 
affliction.^ 

It  is  so,  My  son.  But  My  will  is,  that  thou 
seek  not  that  peace  which  is  void  of  temptations, 
or  which  feeleth  nothing  contrary ;  but  rather 
think  that  thou  hast  then  found  peace,  when  thou 

1  Phil.  ii.  [12.] 

2  Kom.  viii.  [1-13.]     2  Cor.  iv.  [10.]  x.  [3.] 

3  1  Cor.  ix.  [27.]  4  Heb.  x.  [36.]  5  Job  vii.  [1.] 


Of  Striving  Against   Concupiscence.      147 

art  exercised  with  sundry  tribulations/  and  tried 
in  many  adversities. 

2.  If  thou  say,  that  thou  art  not  able  to  suffer 
much,  how  then  wilt  thou  endure  the  fire  here- 
after ? 

Of  two  evils  the  less  is  always  to  be  chosen. 

That  thou  mayest  therefore  avoid  the  future 
everlasting  punishment,  endeavor  to  endure  pres- 
ent evils  patiently  for  God's  sake. 

Dost  thou  think  that  the  men  of  this  world 
suffer  nothing  or  but  a  little  ?  Ask  even  of 
those  who  enjoy  the  greatest  delicacies,  and  thou 
slialt  find  it  otherwise. 

But  thou  wilt  say,  they  have  many  delights,  and 
follow  their  own  wills,  and  therefore  they  do  not 
much  weigh  their  own  afflictions. 

Be  it  so,  that  they  do  have  whatsoever  they 
will ;  but  how  long  dost  thou  think  it  will  last  ? 

3.  Behold,  the  wealthy  of  this  world  shall  con- 
sume away  like  smoke,^  and  there  shall  be  no 
memory  of  their  past  joys  ! 

Yea,  even  while  they  are  yet  alive,  they  do  not 
rest  in  them  without  bitterness,  weariness,  and 
fear. 

For  from  the  self-same  thing  in  which  they 
imagine  their  delight  to  be,  oftentimes  they  re- 
ceive the  penalty  of  sorrow. 

Nor  is  it  anything  but  just,  that  having  inordi- 
nately sought  and  followed  after  pleasures,  they 
1  James  i.  [2.]  2  Psalm  Ixviii.  [2.] 


148      Of  Striving  Against   Concupiscence. 

should  enjoy  them  not  without  shame  and  bitter- 
ness. 

4.  O  how  brief,  how  false,  how  inordinate  and 
filthy,  are  all  those  [pleasures]. 

Yet  so  drunken  and  blind  are  men  that  they 
understand  it  not ;  but  like  dumb  beasts,  for  the 
poor  enjoyment  of  this  corruptible  life,  they  incur 
the  death  of  the  soul. 

Thou  therefore.  My  son,  "  go  not  after  thy  lusts, 
but  refrain  thyself  from  thine  appetites."  ^  "  De- 
light thyself  in  the  Lord,  and  He  shall  give  thee 
the  desires  of  thine  heart."  "^ 

5.  For  if  thou  desire  true  delight,  and  to  be 
more  plentifully  comforted  by  Me  ;  behold,  in  the 
contempt  of  all  worldly  things,  and  in  the  cutting 
off  all  base  delights,  shall  be  thy  blessing,  and 
abundant  consolation  shall  be  rendered  to  thee. 

And  the  more  thou  withdrawest  thyself  from 
all  solace  of  creatures,  so  much  the  sweeter  and 
more  powerful  consolations  shalt  thou  find  in  Me. 

But  at  the  first,  thou  shalt  not  without  some 
sadness,  nor  without  a  laborious  conflict,  attain 
unto  these  consolations. 

Old  inbred  habits  will  make  resistance,  but  by 
better  habits  they  shall  be  entirely  overcome. 

The  flesh  will  murmur  against  thee  ;  but  with 
fervency  of  spirit  thou  shalt  bridle  it. 

The  Old  Serpent  will  instigate  and  trouble  thee, 
but  by  prayer  he  shall  be  put  to  flight ;  moreover 

1  Ecclus.  xviii.  [30.]  2  Pgalm  xxxvii.  [4.] 


Of  Humble   Obedience.  149 

also,  by  any  useful  employment  tliou  slialt  greatly 
stop  the  way  against  him. 


CHAP.  XIII. 

OF    THE   OBEDIENCE   OF   ONE  IN  HUMBLE  SUBJEC- 
TION, AFTER    THE  EXAMPLE  OF  JESUS  CHRIST. 


M 


Y  son,  he  that  encleavoreth  to  withdraw  him- 
self from  obedience,  withdraweth  himself 
from  Grace :  and  he  who  seeketh  for  himself  pri- 
vate [benefits]  ^  loseth  those  w^hich  are  common. 

He  that  doth  not  cheerfully  and  freely  submit 
himself  to  his  superior,  it  is  a  sign  that  his  flesh  is 
not  as  yet  perfectly  obedient  unto  him,  but  often- 
times kicketh  and  murmureth  against  him. 

Learn  thou  therefore  quickly  to  submit  thyself 
to  thy  superior,  if  thou  desire  to  keep  thine  own 
flesh  under  the  yoke. 

For  more  speedily  is  the  outward  enemy  over- 
come, if  the  inward  man  be  not  laid  Avaste. 

There  is  no  worse  enemy,  nor  one  more  trouble- 
some to  the  soul,  than  thou  art  unto  thyself,  if 
thou  be  not  well  in  harmony  with  the  Spirit. 

It  is  altogether  necessary  that  thou  take  up  a 
true  contempt  for  thyself,  if  thou  desire  to  prevail 
against  flesh  and  blood. 

2.  Because  as  yet  thou  lovest  thyself  too  inordi- 

1  Matt.  xvi.  [24.] 


15^  ^f  /TMmi/e  Obedience. 

nately,  therefore  tliou  art  afraid  to  resign  thyself 
wholly  to  the  Avill  of  others. 

And  yet,  what  great  matter  is  it,  if  thou,  who 
art  but  dust  and  nothing,  subject  thyself  to  a  man 
for  God's  sake,  when  I,  the  Almighty  and  the 
Most  Highest,  who  created  all  things  of  nothing, 
humbly  subjected  Myself  to  man  for  thy  sake  ? 

I  became  of  all  men  the  most  humble  and  the 
most  abject,^  that  thou  mightest  overcome  thy  pride 
with  My  humility. 

O  dust,  learn  to  be  obedient.  Learn  to  humble 
thyself,  thou  earth  and  clay,  and  to  bow  thyself 
down  under  the  feet  of  all  men. 

Learn  to  break  thine  own  wishes,  and  to  yield 
thyself  to  all  subjection. 

3.  Be  fiercely  hot  against  thyself,  and  suffer  no 
pride  to  dwell  m  thee :  but  show  thyself  so  hum- 
ble and  so  very  small,  that  all  may  be  able  to  walk 
over  thee,  and  to  tread  thee  down  as  the  mire  of 
the  streets.  Vain  man,  what  hast  thou  to  com- 
plain of? 

AYhat  canst  thou  answer,  foul  sinner,  to  them 
that  upbraid  thee,  thou  who  hast  so  often  offended 
God,  and  so  many  times  deserved  hell  ? 

But  IMine  eye  spared  thee,  because  thy  soul 
was  precious  in  My  sight ;  that  thou  mightest 
know  ]\Iy  love,  and  ever  be  thankful  for  My 
benefits  ; 

Also  that  thou  mightest  continually  give  thy- 
1  Luke  ii.  [7.]     John  xiii.  [14.] 


Of  Entire  Self- Abasement  751 

self  to  true  subjection  and  humility,  and  endure 
patiently  the  contempt  Avhicli  belongs  to  thee. 


CHAP.   XIV. 

OF     THE    DUTY    OF     CONSIDERING     THE    SECRET 

JUDGMENT    OF    GOD.    THAT    SO    WE    BE    NOT 

LIFTED    UP  FOR  ANYTHING   GOOD  IN  US. 

T^HOU,  0  Lord,  thunderest  forth  Thy  judgments 
-■-  over  me,  Thou  shakest  all  my  bones  with  fear 
and  trembling,  and  my  soul  is  very  sore  afraid. 

I  stand  astonished  ;  and  I  consider  "  That  the 
Heavens  are  not  pure  in  Thy  sight."  ^ 

If  in  Angels  Thou  didst  find  wickedness,^  and 
didst  not  spare  even  them,  what  shall  become  of 
me  ? 

Even  stars  fell  from  Heaven,^  what  then  can  I 
presume  who  am  but  dust  ? 

They  Avhose  Avorks  seemed  commendable,  have 
fallen  into  the  lowest  [misery]  ;  and  those  who 
did  eat  the  bread  of  Angels,^  I  have  seen  delight- 
ing themselves  with  the  husks  of  swine. 

2.  There  is  therefore  no  sanctity,  if  Thou,  O 
Lord,  withdraw  Thine  hand. 

No  wisdom  availeth,  if  Thou  cease  to  guide. 

No  courage  helpeth,  if  Thou  leave  off  to  defend. 

No  chastity  is  secure,  if  Thou  do  not  protect  it. 

1  Job  XV.  [15.]  2  Job  iv.  [18.] 

8  Rev.  viii.  [10.]  4  Psalm  Ixxviii.  [25.] 


152  Of  Entire  Self-Ahasement. 

No  custody  of  our  own  availeth,  if  Thy  sacred 
watchfulness  be  not  present  Avith  us. 

For,  if  we  be  left  to  ourselves,  we  smk  and  per- 
ish ;  but  being  visited  [of  Thee],  we  are  raised  up 
and  live. 

Truly  Ave  are  inistable,  but  through  Thee  we 
are  strengthened  :  Ave  wax  lukeA\^arm,  but  by  Thee 
we  are  inflamed. 

3.  0  hoAV  humbly  and  meanly  ought  I  to  think 
of  myself!  hoAV  ought  I  to  esteem  it  as  nothing,  if 
I  should  seem  to  have  any  good  quality ! 

With  Avhat  profound  humility  ought  I  to  sub- 
mit myself  to  Thy  unfathomable  judgments,  O 
Lord  ;  Avhere  I  find  myself  to  be  nothing  else  than 
Nothing,  and  [still]  Nothing  ! 

O  unmeasurable  weight !  O  sea  that  can  ncA^er 
be  passed  over,  Avhere  I  [can]  discover  nothing  of 
myself  sa\'e  only  and  Avholly  Nothing ! 

Where  then  is  the  lurking-place  of  glory  ?  Avliere 
the  confidence  conceived  of  virtue  ? 

All  vuinglorying  is  SAVidloAved  up  in  the  deep 
of  Thy  judgments  over  me. 

4.  What  is  all  flesh  in  Thy  sight  ? 

Shall  the  clay  glory  against  Him  that  formeth 
it? 

How  can  he  be  lifted  up  AN'ith  vain  Avords  Avhose 
heart  is  truly  subject  to  God  ?  ^ 

Not  all  the  Avorld  can  lift  up  him,  whom  the 
Trutli  hath  subjected  unto  itself:  neither  shall  he, 
1  Isaiah  xxix.  [1(3.]     Koclus.  xxiii.  [4,  5.] 


Of  Entire  Resignation.  i^^ 

who  hath  firmly  settled  his  whole  hope  in  God,  be 
moved  with  the  tongues  of  any  who  praise  him. 

For  even  they  themselves  who  speak,  behold 
they  all  are  nothing,  for  they  will  pass  away  with 
the  sound  of  [their  own]  words  ;  but  the  Truth  of 
the  Lord  remaineth  forever.^ 


CHAP.  XV. 

IN  EVERYTHING    WHICH  WE  DESIRE,   HOW   WE 

OUGHT   TO    STAND   AFFECTED,   AND 

WHAT   WE   OUGHT    TO   SAY. 

MY  son,  say  thou  thus  in  everything  :  "  Lord, 
if  this  be  pleasing  unto  Thee,  so  let  it  be.2 

"  Lord,  if  it  be  to  Thy  honor,  in  Thy  Name  let 
this  be  done. 

"  Lord,  if  Thou  seest  it  expedient,  and  allowest 
it  to  be  profitable  for  me,  then  grant  unto  me  that 
I  may  use  this  to  Thine  honor. 

"  But  if  Thou  knowest  it  will  be  hurtful  unto 
me,  and  no  profit  to  the  health  of  my  soul,  take 
away  any  such  desire  from  me." 

For  every  desire  proceedeth  not  from  the  Holy 
Spirit,  even  though  it  seem  unto  a  man  right  and 
good. 

It  is  difficult  to  judge  truly  whether  a  good 
Spirit  or  the  contrary  drive  thee  to  desire  this  or 

1  I'salin  cxvii.  [2.]  2  James  iii.  [perhaps  iv.  15.] 


J  54  ^f  ^^^^^'^  Resignation. 

that;    or  whether  by  thine  own  spu'it   thou    be 
moved  thereunto. 

Many  have  been  deceived  in  the  end,  who  at 
the  first  seemed  to  be  led  on  by  a  good  Spirit. 

2.  Therefore  whatever  occurs  to  the  mmd  as 
desirable,  must  always  be  desired  and  prayed  for 
in  the  fear  of  God  and  with  humility  of  heart ; 
and  chiefly  thou  must  commit  the  whole  matter  to 
Me  with  special  resignation  of  thyself,  and  thou 
must  say, 

"  O  Lord,  Thou  knowest  what  is  best  for  us,  let 
this  or  that  be  done,  as  Thou  shalt  please. 

"  Give  what  Thou  wilt,  and  how  much  Thou 
wilt,  and  when  Thou  Avilt. 

"  Deal  with  me  as  Thou  thinkest  good,  and  as 
best  pleases  Thee,  and  is  most  for  Thy  honor. 

"  Set  me  where  Thou  wilt,  and  deal  with  me  in 
all  things  just  as  Thou  wilt. 

"  I  am  in  Thy  hand  :  turn  me  round,  and  turn 
me  back  again,  [which  way  soever  Thou  please]. 

"  Behold,  I  am  Thy  servant,  prepared  for  all 
things ;  for  I  desire  not  to  live  unto  myself,  but 
unto  Thee ;  and  O  that  I  could  do  it  worthily  and 
perfectly  !  " 

A  Prayer  that  the  Will  of  God  may  he  fnlfilled. 

3.  0  ]\rosT  merciful  Jesus,  grant  to  me  Thy 
Grace,  that  it  may  be  Avith  me,  and  labor  with 
me,^  and  persevere  with  me  even  to  the  end. 

1  Wisd.  ix.  [10.] 


Of  True    Comfort.  155 

Grant  that  I  may  always  desire  and  will  that 
which  is  to  Thee  most  acceptable,  and  most  dear. 

Let  Thy  will  be  mme,  and  let  my  will  ever  fol- 
low Thine,  and  agree  perfectly  with  it. 

Let  my  will  and  nill  be  all  one  with  Thine,  and 
let  me  not  be  able  to  will  or  nill  anything  else,  but 
what  Thou  wiliest  or  nillest. 

4.  Grant  that  I  may  die  to  all  things  that  are 
in  the  Avorld,  and  for  Thy  sake  love  to  be  con- 
temned, and  not  known  in  this  generation. 

Grant  to  me  above  all  things  that  can  be  de- 
sired, to  rest  in  Thee,  and  in  Thee  to  have  my 
heart  at  peace. 

Thou  art  the  true  peace  of  the  heart.  Thou  its 
only  rest;  out  of  Thee  all  things  are  hard  and 
restless.  Li  this  very  peace,  that  is,  in  Thee,  the 
one  Chiefest  Eternal  Good,  I  will  sleep  and  rest.^ 
Amen. 


CHAP.  XVL 

THAT   TRUE  COMFORT  IS   TO  BE   SOUGHT  IN  GOD 
ALONE. 

WHATSOEVER  I  can  desire  or  imagine  for 
my  comfort,  I  look  for  it  not  here  but  here- 
after. 

For  if  I  might  alone  have  all  the  comforts  of 
the  world,  and  were  able  to  enjoy  all  the  delights 

1  Psalm  iv.  [8.] 


I  c6  Of  True   Comfort. 

thereof,^  it  is  certain  that  they  could  not  long  en- 
dure. 

Wherefore,  0  my  soul,  thou  canst  not  be  fully 
comforted,'^  nor  have  perfect  refreshment,  except 
in  God,  the  Comforter  of  the  poor,  and  Patron  of 
the  humble. 

Wait  a  little  while,  0  my  soul,  wait  for  the 
Divine  promise,  and  Thou  shalt  have  abundance 
of  all  good  things  m  Heaven. 

If  thou  desire  inordinately  the  things  that  are 
present,  thou  shalt  lose  those  which  are  heavenly 
and  eternal. 

Use  temporal  things,  and  desire  eternal. 

Thou  canst  not  be  satisfied  with  any  tempo- 
ral goods,  because  thou  art  not  created  to  enjoy 
them. 

2.  Although  thou  shouldest  possess  all  created 
good,  yet  couldest  thou  not  be  happy  thereby  nor 
blessed ;  but  in  God,  who  created  all  things,  con- 
sisteth  thy  whole  blessedness  and  felicity ;  ^  not 
such  as  is  seen  and  commended  by  the  foolish 
lovers  of  the  world,  but  such  as  the  good  and 
faithful  servants  of  Christ  Avait  for,  and  of  which 
the  spiritual  and  pure  in  heart,  whose  conversa- 
tion is  in  Heaven,''  sometimes  have  a  foretaste. 

Vain  and  brief  is  all  human  consolation. 

Blessed  and  true  is  the  consolation  wliicli  is 
received  inwardly  from  the  Truth. 

1  Matt.  xvi.  [20.]  '^  pgalm  Ixxvii.  [1,  2.] 

3  Wisd.  ii.  [23.]  4  y\\\\.  iii.  [20.] 


•*A* 


Of  Resting  all  our    Care  or    God.       1^7 

A  devout  man  beareth  everywhere  about  witli 
him  his  own  Comforter  Jksus,  and  saith  unto  Him, 
"  Be  Thou  present  with  me,  O  Lord  Jesu,  in  every 
time  and  place. 

"  Let  this  be  my  consohition,  to  be  cheerfully 
-willing  to  do  without  all  human  comfort. 

"  And  if  Thy  consolation  be  wantmg,  let  Thy 
-will  and  just  trial  of  me  be  unto  me  as  the  great- 
est comfort ;  for  Thou  wilt  not  always  be  angry, 
neither  -wilt  Thou  threaten  forever."  ^ 


CHAP.  xvn. 

THAT  ALL    OUR  ANXIETIES  ARE   TO  BE  PLACED 
ON   GOD. 

MY  son,  suffer  me  to  do  with  thee  what  I  please. 
1  know  what  is  expedient  for  thee. 
Thou  thinkest  as  man;  thou  judgest  in  many 
things  as  human  feelings  persuade  thee. 

O  Lord,  what  Thou  sayest  is  true.  Thy  anx- 
iety for  me  is  greater  ^  than  all  the  care  that  I  can 
take  for  myself. 

For  he  standeth  but  very  totteringly,  who  cast- 
eth  not  all  his  anxiety  upon  Thee. 

O  Lord,  if  only  my  will  may  remain  right  and 
firm  towards  Thee,  do  with  me  whatsoever  it  shall 
please  Thee. 

1  Psalm  ciii.  [9.]  2  Matt.  vi.  [30.]     John  vi.  [20.] 


1  5  8       Of  Resting  all  our  Care  on  God. 

For  it  cannot  be  anything  but  good,  whatsoever 
Thou  shalt  do  with  me. 

2.  If  it  be  Thy  will  I  should  be  in  darkness,  be 
Thou  blessed ;  and  if  it  be  Thy  will  I  should  be  in 
light,  be  Thou  again  blessed.  If  Thou  vouchsafe 
to  comfort  me,  be  Thou  blessed  ;  and  if  Thou  wilt 
have  me  afflicted,  be  Thou  ever  equally  blessed. 

My  son,  such  as  this  ought  to  be  thy  state,  if 
thou  desire  to  walk  with  Me. 

Thou  oughtest  to  be  as  ready  to  suffer  as  to 
rejoice. 

Thou  oughtest  as  cheerfully  to  be  destitute  and 
poor,  as  full  and  rich. 

3.  O  Lord,  for  Thy  sake  I  will  cheerfully  suf- 
fer ^  whatever  shall  come  on  me  with  Thy  per- 
mission. 

From  Thy  hand  I  am  willing  to  receive  indif- 
ferently good  and  evil,  sweet  and  bitter,  joy  and 
sorrow,  and  for  all  that  befalleth  me  I  will  be 
thankfid. 

Keep  me  safe  from  all  sin,  and  I  shall  fear  nei- 
ther death "  nor  hell. 

So  as  Thou  dost  not  cast  me  from  Thee  forever, 
nor  blot  me  out  of  the  book  of  life,  whatever  tribu- 
lation may  befall  me  shall  not  hurt  me. 

1  Job  ii.  [10.]  2  pgalm  xxiii.  [4.] 


Of  Patience  after  Christ's  Example.      i  en 


CHAP.  xvni. 

THAT   TEMPORAL   MISERIES    MUST   BE    BORNE  PA- 
TIENTLY,  AFTER    THE  EXAMPLE    OF    CHRIST. 

MY  son,  I  descended  from  Heaven  ^  for  thy 
salvation ;  I  took  upon  Me  thy  miseries,-  not 
necessity  but  charity  drawing  me  tliereto ;  that 
thou  thyself  mightest  learn  patience,  and  bear 
temporal  miseries  without  grudging. 

For  from  the  hour  of  My  birth,^  even  until  INIy 
death  on  the  cross,  I  was  not  without  suffering  of 
grief  , 

I  suffered  great  want  of  things  temporal ;  I 
often  heard  many  complaints  against  Me  ;  I  en- 
dured with  benignity  disgraces  and  revilings ;  in 
return  for  benefits  I  received  ingratitude  ;  for  mir- 
acles, blasphemies ;  for  [heavenly]  doctrine,  re- 
proofs. 

2.  O  Lord,  for  that  Thou  wert  patient  in  Thy 
lifetime,  herein  especially  fulfilling  the  command- 
ment of  Thy  Father ;  ^  it  is  reason  that  I,  a  most 
miserable  sinner,  should  bear  myself  patiently  ac- 
cording to  Thy  will,  and  for  my  soul's  welfare 
endure  the  burden  of  this  corruptible  life  as  long 
as  Thou  Thyself  shalt  choose  [for  me]. 

For  although  this  present  life  be  burdensome 
to  our  feelings,  yet  notwithstanduig  it  is  now  by 

1  John  iii.  [13.]  2  isaJah  liii.  [4.] 

3  Luke  ii.  [7.]  4  John  v.  [-30.1 


l6o      Of  Patience  after  Christ'' s   Example. 

Thy  grace  made  very  gainful ;  and  by  Tliy  exam- 
ple and  the  footsteps  of  Thy  Saints,  more  bright 
and  endurable  to  the  weak. 

It  is,  too,  much  more  full  of  consolation  than  it 
was  formerly  in  the  old  Law,  when  the  gate  of 
Heaven  remained  shut;  and  the  way  also  to 
Heaven  seemed  more  obscure,  when-  so  few  took 
care  to  seek  after  the  kingdom  of  Heaven.^ 

Moreover  also  they  who  then  Avere  just  and  such 
as  should  be  saved,  could  not  enter  into  the  Heav- 
enly kingdom,  before  Thy  Passion,  and  the  due 
[satisfaction]  of  Thy  holy  death. 

3.  0  how  great  thanks  am  I  bound  to  render 
unto  Thee,  that  Thou  hast  vouchsafed  to  show 
unto  me  and  to  all  faithful  people  the  good  and 
the  right  way  to  Thine  eternal  kingdom. 

For  Thy  life  is  our  way,  and  by  holy  patience 
we  walk  toward  Thee,  who  art  our  Crown. 

If  Thou  hadst  not  gone  before  us  and  taught 
us,  who  would  have  cared  to  follow  ? 

Alas,  how  many  would  remain  behind  and  afar 
off,  if  they  considered  not  Thy  most  noble  exam- 
ple ! 

Behold,  we  are  even  yet  lukewarm,  though  we 
have  heard  of  so  many  of  Thy  miracles  and  doc- 
trines ;  wliat  would  become  of  us,  if  we  had  not  so 
great  Light "  whereby  to  follow  Thee ! 

1  Matt.  vii.  [14.]  2  John  xii.  [46.] 


Of  True  Patience  under  Wrongs.        i6l 


CHAP.   XIX. 

OF   THE  ENDURANCE   OF  INJURIES,   AND    OF   THE 
PROOF   OF   TRUE  PATIENCE. 

WHAT  is  it  thou  sayest,  My  son  ?  Cease  to 
complain,  when  thou  considerest  My  Pas- 
sion, and  [the  sufferings]  of  other  holy  persons. 

Thou  hast  not  yet  made  resistance  unto  blood.^ 

It  is  but  little  which  thou  sufferest,  in  com- 
parison of  those  Avho  suffered  so  much,  who  were 
so  strongly  tempted,  so  grievously  afflicted,  so 
many  ways  tried  and  exercised.^ 

Thou  oughtest  therefore  to  call  to  mind  the 
more  heavy  sufferings  of  others,  that  so  thou  may- 
est  the  easier  bear  thy  own  very  small  troubles. 

And  if  they  seem  unto  thee  not  very  small, 
then  beware  lest  thy  impatience  be  the  cause 
thereof 

However,  whether  they  be  small  or  whether 
they  be  great,  endeavor  patiently  to  midergo  them 
all. 

2.  The  better  thou  disposest  thyself  to  suffering, 
so  much  the  more  wisely  thou  doest,  and  so  much 
the  greater  reward  slialt  thou  receive ;  thou  shalt 
also  more  easily  endure  it,  if  both  in  mind  and  by 
habit  thou  art  diligently  prepared  thereunto. 

Do  not  say,  "  I  cannot  endure  to  suffer  these 
things  at  the  hands  of  such  an  one,  nor  ought  I  to 

1  Heb.  xii.  [4.]  2  Heb.  xi.  [37.] 

li 


1 62        Of  True  Patience  under  Wrongs. 

endure  tliino;s  of  this  sort ;  for  lie  hath  done  me 
great  wrong,  and  reproacheth  me  with  things  which 
I  never  thought  of;  but  of  another  I  will  willingly 
suffer,  that  is,  if  they  are  also  things  which  I  shall 
see  I  ought  to  suffer." 

Such  a  thought  is  foolish ;  it  considereth  not  the 
virtue  of  patience,  nor  by  whom  it  will  be  to  be 
crowned;  but  rather  weigheth  too  exactly  the 
persons,  and  the  injuries  offered  to  itself. 

3.  He  is  not  truly  patient,  who  is  willing  to 
suffer  only  so  much  as  he  thinks  good,  and  from 
whom  he  pleases. 

But  the  truly  patient  man  minds  not  by  whom 
he  is  exercised,  whether  by  his  sujDcriors,  by  one 
of  his  equals,  or  by  an  inferior ;  whether  by  a  good 
and  holy  man,  or  by  one  that  is  perverse  and 
unworthy. 

But  indifferently  from  every  creature,  how  much 
soever,  or  how  often  soever  anything  adverse  be- 
falls him,  he  takes  it  all  thankfully  as  from  the 
hands  of  God,  and  esteems  it  a  great  gain : 

For  with  God  it  is  impossible  that  anything,  how 
small  soever,  if  only  it  be  suffered  for  God's  sake, 
should  pass  without  its  reward. 

4.  Be  thou  therefore  [always]  prepared  for  the 
fight,  if  thou  wilt  have  the  victory. 

Without  a  combat  thou  canst  not  attain  unto 
the  crown  of  patience.^ 

If  thou  art  unwilling  to  suffer,  thou  refusest  to 

1  2  Tim.  ii.  [3-5.] 


Oj  Human  liifirmity  and  Misery.       163 

be  crowned.     But  if  thou  desire  to  be  crowned, 
fight  manfully,  endure  patiently. 

"Without  labor  there  is  no  arriving  at  rest,  nor 
without  fighting  can  the  victory  be  reached. 

0  Lord,  let  that  become  possible  to  me  by 
Thy  grace,  which  by  nature  seems  impossible 
to  me.  ,, 

Thou  knowest  that  I  am  able  to  suffer  but  little, 
and  that  I  am  quickly  cast  down  when  a  slight 
adversity  ariseth. 

For  Thy  Name's  sake,  let  every  exercise  of 
tribulation  be  made  amiable  and  desirable  to  me ; 
for  to  suffer  and  to  be  disquieted  for  Thy  sake,  is 
very  wholesome  for  my  soul. 


CHAP.   XX. 

OF   THE  ACKNOWLEDGING    OF   OUR    OWN   INFIRMI- 
TIES; AND    OF   THE  MISERIES   OF    THIS  LIFE. 

I  WILL  confess  against  myself  mine  own  un- 
righteousness ;  ^   I  will  confess  my  weakness 
unto  Thee,  0  Lord. 

Oftentimes  a  small  matter  it  is  that  makes  me 
sad  and  dejected. 

I  resolve  that  I  will  act  with  courage,  but  when 
even  a  small  temptation  comes,  I  am  at  once  in  a 
great  strait. 


1  Psalm  xxxii.  [5.] 


—J. 


164       ^f  Human  Infirmity  and  Misery. 

It  is  sometimes  a  very  trifle,  whence  a  great 
temptation  arises. 

And  whilst  I  am  thinking  myself  tolerably  safe, 
and  when  I  least  expect  it,  I  sometimes  find  my- 
self almost  entirely  overcome  by  a  slight  breath. 

2.  Behold  therefore,  O  Lord,  my  low  state,^ 
and  my  frailty  every  way  known  unto  Thee. 

Have  mercy  on  me,  and  deliver  me  out  of  the 
mire,  that  I  may  not  stick  fast  therein,^  may  not 
remain  utterly  cast  down  forever. 

This  is  that  which  oftentimes  strikes  me  back- 
wards, and  confounds  me  in  Thy  sight,  that  I  am 
so  subject  to  fall,  and  weak  in  resisting  my  pas- 
sions. 

And  although  I  do  not  altogether  consent,  yet 
their  continued  assaults  are  troublesome  and  griev- 
ous unto  me  ;  and  it  is  very  exceedingly  irksome 
to  live  thus  daily  in  conflict. 

From  hence  my  weakness  becomes  known  unto 
me,  in  that  hateful  fancies  do  always  much  more 
easily  rush  into  [my  mind]  than  depart  [from  it]. 

3.  Most  mighty  God  of  Israel,  Thou  zealous 
Lover  of  faithful  souls !  O  that  thou  wouldst 
consider  the  labor  and  sorrow  of  Thy  servant, 
and  assist  him  in  all  things  whatsoever  he  under- 
taketh. 

Strengthen  me  with  heavenly  courage,  lest  the 
old  man,  the  miserable  flesh,  not  as  yet  fully  sub- 
ject to  the  Spirit,  prevail  and  get  the  upperhand ; 

1  Psalm  XXV.  [18.]  2  Psalm  Ixix.  [14.] 


Of  Human  Infirmity  and  Misery.       165 

against  which  it  will  be  needful  for  me  to  fiojht  as 
Ions:  as  I  breathe  in  this  miserable  life. 

Alas,  what  a  kind  of  life  is  this,  where  tribula- 
tion and  miseries  are  never  wanting ;  where  all  is 
full  of  snares,  and  enemies  ! 

For  when  one  tribulation  or  temptation  retreat- 
eth,  another  cometh  on ;  yea,  and  while  the  first 
conflict  is  yet  lasting,  many  others  come  unex- 
pected one  after  another. 

4.  And  how  can  a  life  be  loved  that  hath  so 
many  embitterments,  and  is  subject  to  so  many 
calamities  and  miseries  ? 

How  too  can  it  be  called  a  life,  that  begetteth 
so  many  deaths  and  plagues  ? 

And  yet  it  is  the  object  of  men's  love,  and  many 
seek  to  delight  themselves  therein. 

The  world  is  oftentimes  blamed  for  being  de- 
ceitful and  vain,  and  yet  men  do  not  easily  part 
with  it,  because  the  desires  of  the  flesh  bear  so 
great  a  sway. 

But  some  things  draw  us  to  love  the  world, 
others  to  contemn  it. 

The  lust  oF  the  flesh,  the  lust  of  the  eyes,  and 
the  pride  of  life,^  do  draw  us  to  the  love  of  the 
world  ;  but  the  pains  and  miseries  that  do  justly 
follow  them  cause  a  hatred  of  the  world  and  a 
loathsomeness  thereof. 

5.  But  alas,  the  fondness  for  vicious  pleasures 
overcometh  the  mind  of  him  who  is  addicted  to 

1  1  John  ii.  [IC] 


1 66  Of  Entire  Rest  in   God. 

the  world  ;  and  he  esteemeth  it  a  dehght  to  be 
under  thorns,^  because  he  hath  neither  seen  nor 
tasted  the  sweetness  of  God,  and  the  inward 
pleasantness  of  virtue. 

But  they  who  perfectly  contemn  the  world,  and 
study  to  live  to  God  under  holy  disciplme,  these 
are  not  ignorant  of  the  Divine  sweetness  promised 
to  those  who  truly  forsake  the  world ;  they  also 
very  clearly  see  how  grievously  the  world  erreth, 
and  how  it  is  in  many  ways  deceived. 


CHAP.  XXI. 

THAT  WE  ARE   TO  REST  IN   GOD  ABOVE  ALL 

THINGS  WHICH  ARE    GOOD,   AND  ABOVE 

ALL  HIS   OWN   GIFTS. 

ABOVE  all  things,  and  in  all  thmgs,  0  my  soul, 
thou  shalt  rest  in  the  Lord  alway,  for  He 
Himself  is  the  everlasting  Rest  of  the  Saints. 

Grant  me,  O  most  sweet  and  loving  Jesus,  to 
rest  in  Thee  above  all  creatures,^  above  all  health 
and  beauty,  above  all  glory  and  honor,  above  all 
power  and  dignity,  above  all  knowledge  and  sub- 
tilty,  above  all  riches  and  arts,  above  all  joy  and 
gladness,  above  all  fame  and  praise,  above  all 
sweetness  and  comfort,  above  all  hope  and  prom- 
ise, above  all  desert  and  desire : 

1  Job  XXX.  [7.]  2  Kom.  viii.  [19-22.] 


Of  Entire  Rest  in    God.  167 

Above  all  gifts  and  favors  that  thou  canst  give 
and  impart  unto  us,  above  all  mirth  and  jubilee 
that  the  mind  of  man  can  receive  and  feel : 

Finally,  above  Angels  and  Archangels,  and 
above  all  the  Heavenly  host,  above  all  things 
visible  and  invisible,  and  above  all  that  Thou  art 
not,  O  my  God. 

2.  Because  Thoil,  O  Lord  my  God,  art  su- 
premely good  above  all ;  Thou  alone  art  most 
high.  Thou  alone  most  powerful.  Thou  alone  most 
full  and  sufficient,  Thou  alone  most  sweet  and 
most  full  of  consolation  : 

Thou  alone  art  most  lovely  and  loving.  Thou 
alone  most  noble  and  glorious  above  all  things,  in 
whom  all  good  things  together  both  perfectly  are, 
and  ever  have  been,  and  shall  be. 

And  therefore  it  is  too  small,  and  unsatisfy- 
ing, whatsoever  Thou  bestowest  on  me  besides 
Thyself,  or  revealest  unto  me  of  Thyself,  or  prom- 
isest,  whilst  Thou  art  not  seen,  and  not  fully  ob- 
tained. 

For  surely  my  heart  cannot  truly  rest,  nor  be 
entirely  contented,  unless  it  rest  in  Thee,  and  sur- 
mount all  gifts  and  all  creatures  whatsoever. 

3.  O  Thou  most  beloved  spouse  [of  my  soul], 
Jesu  Christ,  Thou  most  pure  Lover,  Thou  Lord 
of  all  creation  :  O  that  I  had  the  wings  of  true 
liberty,  that  I  might  flee  away  and  rest  m  Thee  !  ^ 

O  when  shall  it  be  fully  granted  me  to  consider 
1  Psalm  Iv.  [G.] 


l68  Of  Entire  Rest  in   God. 

in  quietness  of  mind  and  see  how  sweet  Thou  art, 
my  Lord  God ! 

When  shall  I  fully  gather  up  myself  into  Thee, 
that  by  reason  of  my  love  to  Thee  I  may  not  feel 
myself,  but  Thee  alone,  above  all  sense  and  meas- 
ure, in  a  manner  not  known  unto  every  one  !  -^ 

But  now  I  oftentimes  sigh,  and  bear  my  infe- 
licity with  grief. 

Because  many  evils  occur  in  this  vale  of  mis- 
eries, which  do  often  trouble,  grieve,  and  overcloud 
me  ;  often  hinder  and  distract  me,  allure  and  en- 
tangle me,  so  that  I  can  have  no  free  access  imto 
Thee,  nor  enjoy  the  sweet  welcomings  which  are 
ever  ready  with  the  blessed  sj^irits. 

0  let  my  sighs  move  Thee,  and  my  manifold 
desolation  here  on  earth. 

4.  O  Jesu,  Thou  brightness  of  eternal  glory, 
Thou  comfort  of  the  pilgrim  soul,  with  Thee  is 
my  tongue  without  voice,  and  my  very  silence 
speaketh  unto  Thee. 

How  long  doth  my  Lord  delay  to  come  ? 

Let  Him  come  unto  me  His  poor  despised  ser- 
vant, and  let  Him  make  me  glad.  Let  Him  put 
forth  His  hand,  and  deliver  a  poor  wretch  from 
all  anguish. 

Come,  O  come  ;  for  without  Thee  I  shall  have 
no  joyful  day  nor  hour  ;  for  Thou  art  my  joy,  and 
without  Thee  my  table  is  empty. 

A  wretched  creature  am  I,  and  in  a  mamier 

1  Dan.  X.  [11.] 


Of  Entire  Rest  in  God.  169 

imprisoned  and  loaded  with  fetters,  until  Thou 
refresh  me  with  the  light  of  Thy  presence,  and 
grant  me  liberty,  and  show  a  friendly  countenance 
toward  me. 

5.  Let  others  seek  what  they  please  instead  of 
Tliee ;  but  for  me,  nothing  else  doth  nor  shall 
delight  me,  but  Thou  only,  my  God,  my  hope,  my 
everlasting  salvation. 

I  will  not  hold  my  peace,  nor  cease  to  pray, 
until  Thy  grace  return  again,  and  Thou  speak  in- 
wardly unto  me. 

Behold,  here  I  am.  Behold,  I  come  unto 
thee,  because  thou  hast  called  upon  Me.  Thy 
tears  and  the  desire  of  thy  soul,  thy  humiliation 
and  thy  contrition  of  heart,  have  inclined  and 
brought  Me  unto  thee. 


"&" 


And  T  said,  Lord,  I  have  called  upon  Thee, 
and  have  desired  to  enjoy  Thee,  being  ready  to 
refuse  all  things  for  Thy  sake. 

For  Thou  first  hast  stirred  me  up  that  I  might 
seek  Thee. 

Blessed  be  Thou  therefore,  O  Lord,  tliat  hast 
showed  this  goodness  to  Thy  servant,  accordmg  to 
the  multitude  of  Thy  mercies. 

G.  What  hath  Thy  servant  more  to  say  before 
Thee  ?  he  can  only  greatly  humble  himself  in 
Thy  sight,  ever  mindful  of  his  own  iniquity  and 
vileness. 


lyo      Of  the  Remembrance  of  GocVs  Benefits. 

For  there  is  none  like  unto  Thee  ^  in  all  the 
wonderful  things  of  Heaven  and  earth. 

Thy  works  are  very  good,  Thy  judgments  true, 
and  by  Thy  providence  the  universe  is  governed. 

Praise  therefore  and  glory  be  unto  Thee,  O 
Wisdom  of  the  Father :  let  my  mouth,  my  soul, 
and  all  creatures  together,  j^raise  and  bless  Thee. 


CHAP.  XXII. 

OF    THE    REMEMBRANCE    OF    GOB'S   MANIFOLD 
BENEFITS. 

OPEN,  O  Lord,  my  heart  in  Thy  law,  and  teach 
me  to  walk  in  Thy  commandments.^ 

Grant  me  to  understand  Thy  will,  and  Avith 
great  reverence  and  diligent  consideration  to  re- 
member Thy  benefits,  as  well  in  general  as  in 
particular,  that  henceforward  I  may  be  able 
worthily  to  give  Thee  thanks. 

But  I  know,  and  confess,  that  I  am  not  able, 
even  in  the  least  point,  to  give  Thee  due  thanks 
for  the  favors  which  Thou  bestowest  upon  me. 

I  am  less  than  the  least  of  all  Thy  benefits  : 
and  when  I  consider  Thine  excellency,  the  great- 
ness thereof  maketh  my  spirit  to  faint. 

2.  All  that  we  have  in  soul  and  in  body,  and 
whatsoever  we  possess  outwardly  or  inwardly, 
naturally  or  supernaturally,  are  Thy  benefits,  and 

1  Tsalm  Ixxxvi.  [8.]  2  Psalm  cxix. 


■V 


Of  the  Rememhrance  of  God's  Benefits.     171 

do  proclaim  Thee  bountiful,  merciful,  and  good, 
from  Avhom  Ave  have  received  all  good  things. 

Although  one  have  received  more,  another  less, 
all  notwithstanding  are  Thine,  and  without  Thee 
even  the  least  blessing  cannot  be  had. 

lie  that  hath  received  the  greatest  cannot  glory 
of  his  o"\vn  desert,  nor  extol  himself  above  others, 
nor  insult  over  the  lesser ;  for  he  is  the  greatest 
and  the  best,  who  ascribeth  least  luito  himself,  and 
who  in  rendering  thanks  is  the  most  humble  and 
the  most  devout. 

And  he  that  esteemeth  himself  viler  than  all 
men,  and  judgeth  himself  most  unworthy,  is  fittest 
to  receive  the  greater  blessings. 

3.  But  he  that  hath  received  fewer,  ought  not 
to  be  out  of  heart,  nor  to  take  it  grievously,  nor 
envy  them  that  are  enriched  with  greater  store ; 
but  rather  he  should  turn  his  mind  unto  Thee, 
and  exceedingly  praise  Thy  goodness,  for  that 
Thou  bestowest  Thy  gifts  so  bountifully,  so  free- 
ly, and  so  willingly,  without  respect  of  persons. 

All  things  proceed  from  Thee,  and  therefore  in 
all  Thou  art  to  be  praised. 

Thou  knowest  what  is  fit  to  be  given  to  every 
one  ;  and  why  this  man  should  have  less  and  that 
more,  It  is  not  for  us  to  judge,  but  for  Thee  who 
dost  exactly  mark  every  one's  deserts. 

4.  Wherefore,  O  Lord  God,  I  even  esteem  it  jj, 
great  mercy,  not  to  have  much  of  that  which  out- 
wardly and  in  the  opinion  of  men  seems  worthy 


<- 


1  "Jl      Of  the  Remembrance  of  God's  Benefits. 

of  glory  and  applause.  For  so  it  is,  that  he  who 
considers  the  poverty  and  unworthiness  of  his  own 
person,  should  be  so  far  from  conceiving  grief  or 
sadness,  or  from  being  cast  down  thereat,  that  he 
rather  should  take  great  comfort,  and  be  glad ; 
because  Thou,  O  God,  hast  chosen  the  poor 
and  humble  and  the  despised  of  this  world  for 
•Thyself,'^  for  Thy  familiar  and  domestic  attend- 
ants. 

Witnesses  are  Thy  Apostles  themselves,  whom 
Thou  hast  made  princes  over  all  the  earth.^ 

And  yet  they  lived  in  the  world  without  com- 
plaint,^ so  humble  and  simple,  without  all  malice 
and  deceit,  that  they  even  rejoiced  to  suffer  re- 
proach for  Thy  Name  ;  ^  and  what  the  world  ab- 
horreth,  they  embraced  with  great  affection. 

0.  When  therefore  a  man  lovetli  Thee  and  ac- 
knowledgeth  Thy  benefits,  nothing  ought  so  to 
rejoice  him  as  Thy  will  toward  him,  and  the  good 
pleasure  of  Thine  eternal  appointment. 

And  herewith  he  ought  to  be  so  contented  and 
comforted,  that  he  would  as  Avillingly  be  the  least, 
as  another  would  wish  to  be  the  greatest. 

He  would  too  be  as  peaceable  and  contented  in 
the  last  place  as  in  the  first ;  as  Avilling  to  be  a 
despised  cast-aAvay,  of  no  name  or  cliaracter,  as  to 
be  preferred  in  honor  before  others,  and  to  be 
greater  in  the  world  than  they. 

1  1  Cor.  i.  [27,28.]  2  Psalm  xlv.  [16.] 

8  1  Thcss.  ii.  [10.]  4  Acts  v.  [41.] 


Of  the  Way  of  Peace.  lyo 

For  Thy  will  and  the  love  of  Thy  glory  ought 
to  be  preferred  before  all  things,  and  to  comfort 
him  more,  and  please  him  better,  than  all  the 
benefits  which  he  either  hath  received  or  may 
receive. 


CHAP.   XXIII. 

OF    FOUR    THINGS    THAT   BRING    MUCH  INWARD 
PEACE. 

MY  son,  now  will  I  teach  thee  the  way  of 
peace  and  true  liberty. 


0  Lord,  I  beseech  Thee,  do  as  Thou  sayest,  for 
this  is  delightful  for  me  to  hear. 

Be  desirous.  My  son,  to  do  the  will  of 
another  rather  than  thine  own."^ 

Choose  always  to  have  less  rather 
than  more.'^ 

Seek  always  the  lowest  place,  and  to 
be  inferior  to  every  one.^ 

Wish  always,  and  pray,  that  the  will 
OF    God    may    be    wholly    fulfilled     in 

THEE.^ 

Behold,  such  a  man  entereth  within  the  borders 
of  peace  and  rest. 

1  Matt.  xxvi.  [39.]  John  v.  [30.]  vi.  [38.] 

2  1  Cor.  X.  [24.]  3  Luke  xiv.  [10.]  4  Matt.  vi.  [10.] 


174  Of  the  Way  of  Peace. 

2.  O  Lord,  this  short  discourse  of  Thine  con- 
taineth  within  itself  much  perfection.-^ 

It  is  little  to  be  spoken,  but  full  of  meaning,  and 
abundant  in  fruit. 

For  if  it  could  faithfully  be  kept  by  me,  I  ought 
not  to  be  so  easily  disturbed. 

For  as  often  as  I  feel  myself  unquiet  and 
weighed  down,  I  find  that  I  have  gone  back  from 
this  doctrine. 

But  Thou  who  canst  do  all  things,  and  ever 
lovest  the  profiting  of  my  soul,  increase  in  me 
Thy  grace,  that  I  may  be  able  to  fulfil  Thy  words, 
and  to  work  out  mine  own  salvation. 

A  Prayer  against  evil  thoughts. 

3.  0  Lord  my  God,  be  not  Thou  far  from  me ; 
my  God,  have  regard  to  help  me :  ^  for  there  have 
risen  up  against  me  sundry  thoughts,  and  great 
fears,  afflicting  my  soul. 

How  shall  I  pass  through  unhurt  ?  how  shall  I 
break  them  to  pieces  ? 

"  I  will  go  before  thee  (saith  He),  and  will 
humble  the  great  ones  of  the  earth ;  I  will  open 
the  doors  of  the  prison,  and  reveal  unto  thee  hid- 
den secrets."  ^ 

Do,  O  Lord,  as  Thou  sayest,  and  let  all  my  evil 
thoughts  fly  from  before  Thy  face. 

This  is  my  hope,  my  one  only  consolation,  to 
flee  unto  Thee  in  every  tribulation,  to  trust  in 
1  Matt.  V.  [48.]      2  Psalm  Ixxi.  [12.]      s  isaiah  xlv.  [2,  3.] 


Of  the  Way  of  Peace.  175 

Thee,  to  call  upon  Thee  from  my  inmost  heart, 
and  to  wait  patiently  for  Thy  consolation. 

A  Prayer  for  mental  illumination. 

4.  0  merciful  Jesus,  enlighten  Thou  me  with  a 
clear  shming  inward  light,  and  remove  away  all 
darkness  from  the  habitation  of  my  heart. 

Repress  Thou  my  many  wandering  thoughts, 
and  break  in  pieces  those  temptations  which  vio- 
lently assault  me. 

Fight  Thou  strongly  for  me,  and  vanquish  the 
evil  beasts,  I  mean  the  alluring  desires  of  the 
flesh ;  that  so  peace  may  be  obtained  by  Thy 
power,  and  that  Thine  abundant  praise  may  re- 
sound in  Thy  holy  court,  that  is,  in  a  pure  con- 
science. 

Command  the  winds  and  tempests ;  say  unto 
the  sea.  Be  still ;  ^  say  to  the  north-wind,  Blow 
not ;  and  there  shall  be  a  great  calm. 

5.  Send  out  Thy  light  and  Thy  truth,^  that 
they  may  shine  upon  the  earth ;  for  until  Thou 
enliditen  me,  I  am  but  as  earth  without  form  and 
void. 

Pour  forth  Thy  grace  from  above,  imbue  my 
heart  with  heavenly  dew,  supply  fresh  streams  of 
devotion,  to  water  the  face  of  the  earth,  that  it 
may  bring  forth  fruit  good  and  excellent. 

Lift  Thou  up  my  mind  which  is  pressed  down 
by  a  load  of  sins,  and  draw  up  my  whole  desire  to 

1  Matt.  viii.  [26.]  2  Pgalm  xliii.  [3.J 


176        Of  Vain  Curiosity  About   Others. 

things  heavenly  ;  that  having  tasted  the  sweetness 
of  supernal  happiness,  it  may  be  irksome  to  me 
even  to  think  about  earthly  things. 

6.  Do  Thou  pluck  me  away,  and  deliver  me 
from  all  transitory  consolation  of  creatures  ;  for 
no  created  thing  can  give  full  comfort  and  rest  to 
my  desires. 

Join  Thou  me  to  Thyself  with  an  inseparable 
band  of  love  ;  for  Thou  even  alone  dost  satisfy 
him  that  loveth  Thee,  and  without  Thee  all  tilings 
are  vain  and  frivolous. 


CHAP.   XXIV. 

OF   AVOIDING    CURIOUS    INQUIRY    INTO    OTHER 
MEN'S  LIVES. 

MY  son,  be  not  curious,  nor  trouble  thyself 
with  idle  anxieties.-^ 

What  is  this  or  that  to  thee  ?  follow  thou  Me.^ 

For  what  is  it  to  thee,  Avhether  that  man  be 
such  or  such,  or  whether  this  man  do  or  speak 
this  or  that  ? 

Thou  shalt  not  need  to  answer  for  others,  but 
shalt  give  account  for  thyself;^  why  therefore  dost 
thou  entangle  thyself  ? 

Behold,  I  know  every  one,  and  do  see  all  thuigs 

1  Ecclus.  iii.  [23.]  1  Tim.  v.  [13.]  2  John  xxi.  [22.] 

8  Gal.vi.  [4,5.1 


Of  True  Peace  of  Heart.  \  n  n 

that  are  done  under  the  sun ;  also  I  understand 
how  it  is  with  every  one,  what  he  thinks,  what  he 
wishes,  and  at  what  his  intentions  aim. 

Unto  IMe  therefore  all  things  are  to  be  com- 
mitted ;  but  do  thou  keep  thyself  gently  at  peace, 
and  let  go  the  unquiet,  to  be  as  miquiet  as  they  will. 

Whatsoever  they  shall  have  done  or  said,  shall 
come  upon  themselves,  for  Me  they  cannot  deceive. 

2.  Be  not  careful  for  the  shadow  of  a  great 
name,  or  for  the  familiar  friendship  of  many,  or 
for  the  private  affection  of  men. 

For  these  things  both  distract  the  heart,  and 
greatly  darken  it. 

WiUingly  would  I  speak  My  word,  and  reveal 
My  secrets  unto  thee,  if  thou  wouldest  diligently 
observe  My  coming,  and  open  unto  Me  the  door 
of  thine  heart. 

Be  thou  circumspect,  and  watchful  in  prayer, 
and  in  all  things  humble  thyself. 


CHAP.  XXV. 

WHEREIN    FIRM   PEACE    OF   HEART  AND    TRUE 
SPIRITUAL    PROGRESS    CONSISTETH. 

ll/T Y  son,  I  have  spoken  ;  "  Peace  I  leave  with 
-^*-L  you.  My  peace  I  give  unto  you :  not  as  the 
world  giveth,  give  I  unto  you."  ^ 

1  John  xiv.  [27.] 
12 


^7^  ^f  ^''^^  Peace  of  Heart. 

Peace  is  what  all  desire,  but  all  do  not  care  for 
the  things  that  pertain  unto  true  peace. 

My  peace  is  with  the  humble  and  gentle  of 
heart;  in  much  patience  shall  thy  peace  be. 

If  thou  wilt  hear  Me  and  follow  My  voice,  thou 
shalt  be  able  to  enjoy  much  peace. 

What  then  shall  I  do,  Lord  ? 

In  every  matter  look  to  thyself,  what  thou  do- 
est  and  what  thou  sayest ;  and  direct  thy  whole 
attention  unto  this,  that  thou  mayest  please  Me 
alone,  and  neither  desire  or  seek  anything  besides 
Me. 

But  of  the  words  or  deeds  of  others  judge  noth- 
ing rashly ;  neither  do  thou  entangle  thyself  with 
things  not  committed  unto  thee ;  and  doing  thus 
thou  mayest  be  little  or  seldom  disturbed. 

2.  But  never  to  feel  any  disturbance  at  all,  nor 
to  suffer  any  trouble  of  mind  or  body,  belongs  not 
to  this  life,  but  to  the  state  of  eternal  Rest. 

Think  not  therefore  that  thou  hast  found  true 
peace,  if  thou  feel  no  heaviness  ;  nor  that  then  all 
is  well,  if  thou  art  vexed  with  no  adversary ;  nor 
that  "to  be  perfect,"  is  to  have  all  things  done 
according  to  thy  desire. 

Neither  do  thou  tlien  esteem  at  all  highly  of 
thyself,  or  account  thyself  to  be  specially  beloved, 
if  thou  be  in  a  state  of  gi-eat  devotion  and  sweet- 
ness ;  for  it  is  not  by  these  things  that  a  true  lover 


Of  True  Peace  of  Heart.  i-jc 

of  virtue  is  known,  nor  doth  the  [spiritual]  prog- 
ress and  perfection  of  a  man  consist  in  these  things. 

3.  Wherein  then,  O  Lord,  [doth  it  consist]  ? 

In  giving  thyself  over  with  all  thy  heart  to  the 
Divine  Will,  not  seeking  thine  own  interest,  either 
in  great  matters  or  in  small,  either  in  time  or  in 
eternity. 

So  shalt  thou  keep  one  and  the  same  counte- 
nance, always  with  thanksgiving,  both  in  prosper- 
ity and  adversity,  weighing  all  things  with  an 
equal  balance. 

Be  thou  of  such  courage,  and  so  patient  in  hope, 
that  when  inward  comfort  is  withdrawn,  thou  may- 
est  prepare  thy  heart  to  suffer  even  greater  things  ; 
and  do  not  justify  thyself,  as  though  thou  oughtest 
not  to  suffer  these  afflictions  or  any  so  great,  but 
justify  Me  in  whatsoever  I  appoint,  and  [still] 
praise  My  Holy  Name. 

Then  shalt  thou  walk  in  the  true  and  right  way 
of  peace,  and  thou  shalt  have  undoubted  hope  to 
see  My  face  agaui  with  great  delight, 

Eor  if  thou  attain  to  the  full  contempt  of  thy- 
self, know  that  thou  shalt  then  enjoy  abundance 
of  peace,  as  great  as  this  thy  state  of  sojourning  is 
capable  of. 


j8o         Of  Spiritual  Freedom  of  Mind. 


CHAP.    XXVI. 

OF  THE  EXCELLENCY  OF  A   FREE  MIND,   WHICH  IS 

SOONER   GAINED  BY  HUMBLE  PRAYER   THAN 

BY  READING. 

OLORD,  it  is  the  business  of  a  perfect  man 
never  to  relax  his  mind  from  attentive  thought 
of  heavenly  things,  and  thus  to  pass  amidst  many 
cares  (as  it  were)  without  care ;  not  as  one  des- 
titute of  all  feeling,  but  by  the  privilege  of  a  free 
mind,  cleaving  to  no  creature  with  inordinate  af- 
fection. 

2.  I  beseech  Thee,  my  most  gracious  God,  pre- 
serve me  from  the  cares  of  this  life,  lest  I  should 
be  too  much  entangled  therein;  also  from  the 
many  necessities  of  the  body,  lest  I  should  be  en- 
snared by  pleasure;  and  from  whatsoever  is  an 
obstacle  to  the  soul,  lest  being  broken  with  troubles 
I  should  be  overthrown. 

I  speak  not  of  those  things  which  worldly  van- 
ity so  earnestly  desireth,  but  of  those  miseries 
which  as  punishments  and  as  the  common  curse 
of  mortality,^  do  weigh  down  and  hinder  the  soul 
of  Thy  servant,  that  it  camiot  enter  into  the  free- 
dom of  tlie  Spirit,  so  often  as  it  would. 

3.  O  my  God,  Thou  sweetness  ineffable,  make 
bitter  for  me  all  carnal  comfort,  which  draws  me 
away  i'rom  the  love  of  things  eternal,  and  in  evil 

1  Gen.  iii.  [17.]     Kom.  vii.  [23,  2L] 


Of  Spiritual  Freedom  of  Mind.        i8l 

manner  allures  me  to  itself  by  the  view  of  sorat 
present  delightsome  good. 

Let  me  not  be  overcome,  O  Lord,  let  me  not  be 
overcome  by  flesh  and  blood ;  ^  let  not  the  world 
and  the  brief  glory  thereof  deceive  me  ;  let  not  the 
devil  and  his  subtle  fraud  supplant  me. 

Give  me  strength  to  resist,  patience  to  endure, 
and  constancy  to  persevere. 

Give  me  instead  of  all  the  comforts  of  the  world, 
the  most  sweet  unction  of  Thy  Spirit,  and  in  place 
of  carnal  love,  pour  in  the  love  of  Thy  name. 

4.  Behold  !  meat,  drink,  clothes,  and  other  neces- 
saries for  the  maintenance  of  the  body,  are  bur- 
densome unto  a  fervent  spirit. 

Grant  me  to  use  such  refreshments  moderately, 
and  not  to  be  entangled  with  an  over-great  desire 
of  them. 

It  is  not  lawful  to  cast  away  all  things,  because 
nature  is  to  be  sustained  ;  but  to  require  super- 
fluities, and  those  things  that  are  merely  pleasur- 
able, the  holy  law  forbiddeth  us  ;  for  then  the  flesh 
would  rebel  against  the  Spirit.  Herein,  I  beseech 
Thee,  let  Thy  hand  govern  me  and  teach  me,  that 
I  may  not  exceed  [the  due  bounds]. 

A  Rom.  xii.  [21.] 


l82  Of  the  Evil  of  Self -Love, 


CHAP.  XXVII. 

THAT  IT  IS  PRIVATE  LOVE   WHICH  MOST  HINDER- 
ETH  FROM  THE   CHIEFS  ST   GOOD. 

]l/f  Y  son,  thou  ouglitest  to  give  all  for  all,  and  tc 
■^^  be  notbmg  of  thyself. 

KnoAv  thou,  that  the  love  of  thyself  doth  thee 
more  hurt  than  anything  in  the  world. 

According  to  the  love  and  affection  which  thou 
bearest  towards  anything,  so  doth  it  more  or  less 
cleave  to  thee. 

If  thy  love  be  pure,^  simple,  and  well-ordered^ 
thou  shalt  be  free  from  the  bondage  of  thino's. 

Do  not  covet  that  which  it  is  not  lawful  for  thee 
to  have.  Do  not  have  that  which  may  entangle 
thee,  and  deprive  thee  of  inward  liberty. 

Strange  it  is  that  thou  committest  not  thyself 
wholly  unto  Me,  from  the  bottom  of  thy  heart,  with 
all  things  thou  canst  have  or  desire. 

2.  Why  dost  thou  consume  thyself  with  vain 
grief?  -  why  weary  thyself  with  superfluous 
cares  ? 

Stand  to  My  good-will,  and  thou  shalt  suffer  no 
detriment  at  all. 

If  thou  seek  this  or  that,  and  wouldest  be  in 
such  or  such  a  place,  the  better  to  enjoy  thy  own 
profit  and  pleasure,  thou  shalt  never  be  at  quiet; 
i  Matt.  vi.  [22.]  2  Exodus  xviii.  [18.]  Mic.  iv.  [9.] 


Of  the  Evil  of  Self  Love.  183 

nor  free  from  trouble  of  mind ;  for  in  every  in- 
stance somewhat  will  be  wanting,  and  in  every 
place  there  will  be  some  one  to  cross  thee. 

3.  IMan's  welfare  then  lies  not  in  obtaining  and 
multiplying  any  external  things,  but  rather  in  de- 
spising them,  and  utterly  rooting  them  out  from 
the  heart. 

And  this  thou  must  understand  not  of  income 
and  wealth  only,  but  of  seeking  after  honor  also, 
and  the  desire  of  vain  praise,  all  which  must  pass 
away  with  this  world. 

The  place  evaileth  little  if  the  spirit  of  fervor 
be  wanting,  neither  shall  that  peace  long  continue, 
which  is  sought  from  without ;  1  if  the  state  of 
thy  heart  be  destitute  of  a  true  foundation,  that 
is,  unless  thou  stand  steadfast  in  Me,  thou  mayest 
change  but  not  better  thyself. 

For  when  occasion  arises,  and  is  laid  hold  of, 
thou  shalt  find  what  thou  didst  flee  from,  and 
more  too. 

A  Prayer  for  a  clean  heart,  and  Heavenly 
Wisdom. 

4.  Strexgthex  me,  O  God,  by  the  grace  of 
Thy  Holy  Spirit.^ 

Grant  me  to  be  strengthened  Avith  might  in  the 
inner  man.^  and  to  empty  my  heart  of  all  iiseless 
care  and  anguish ;  ^  not  to  be  drawn  away  with 

1  Isaiah  xli.  [13.]  2  Psalm  li.  [12.] 

3  Eph.  iii.  [IG.]  4  Matt.  vi.  [34.] 


184  Of  Disregarding  Slanders. 

sundry  desires  of  anything  whatever,  whether 
mean  or  precious,  but  to  look  on  all  things  as 
passing  away,  and  on  myself  also  no  less  as  about 
to  pass  away  with  them. 

For  nothing  is  permanent  under  the  sun,  where 
all  things  are  vanity  and  vexation  of  spirit.^  O 
how  wise  is  he  that  so  considereth  them  ! 

5.  O  Lord,  grant  me  Heavenly  wisdom,^  that 
I  may  learn  above  all  things  to  seek  and  to  find 
Thee,  above  all  things  to  relish  and  to  love  Thee, 
and  to  think  of  all  other  thino:s  as  beino;,  what 
indeed  they  are,  at  the  disposal  of  Thy  wisdom. 

Grant  me  prudently  to  avoid  him  that  flatters 
me,  and  to  endure  patiently  him  that  contradicts 
me. 

Because  it  is  a  great  part  of  wisdom  not  to  be 
moved  with  every  wind  of  words,^  nor  to  give  ear 
to  an  ill  flattering  siren ;  for  thus  we  shall  go  on 
securely  in  the  way  which  we  have  begun. 


— ♦- 


CHAP,  xxvin. 

AGAINST   THE    TONGUES   OF    SLANDERERS. 

II/TY  son,  take  it  not  grievously  if  some  think  ill 
^^^  of  thee  *  and  speak  that  which  thou  would- 
est  not  willingly  hear. 

1  Eccles.  i.  [14.]  ii.  [17.  20.]  2  wisd.  ix.  [4.] 

8  Eph.  iv.  [14.]  4  1  Cor.  iv.  [13.] 


Of  Seeking  God  in  Time  of  Affliction.      1 85 

Thou  oughtest  to  judge  the  worst  of  thy.-elf*, 
and  to  think  no  man  weaker  than  thyself. 

If  thou  dost  walk  inwardly,  thou  wilt  not  much 
weigh  fleeting  words  outwardly. 

It  is  no  small  prudence  to  keep  silence  in  an  evil 
time,  and  inwardly  to  turn  thyself  to  Me,  and  not 
to  be  troubled  by  the  judgment  of  men. 

2.  Let  not  thy  peace  be  in  the  tongues  of  men ; 
for  whether  they  interpret  well  or  ill  of  thee,  thou 
art  not  therefore  another  man.  Wliere  are  true 
peace  and  true  glory  ?  are  they  not  in  Me  ?  ^ 

And  he  that  neither  coveteth  to  please  men, 
nor  feareth  to  displease  them,  shall  enjoy  much 
peace. 

From  inordinate  love  and  vain  fear  arisetli  all 
disquietness  of  heart  and  distraction  of  the  mind. 


CHAP.  XXIX. 

HOW    WE     OUGHT    TO    CALL    UPON    GOD,    AND     TO 
BLESS   HIM,  WIHSN    TRIBULATION   IS    UPON    US. 

BLESSED   be  Thy  Name,  0  Lord,  forever ;  ~ 
for  that  it  is  Thy  will  that  this  temptation 
and  tribulation  should  come  upon  me. 

I  cannot  escape  it,  but  must  needs  flee  to  Thee, 
that  Tliou  mayest  help  me,  and  turn  it  to  my 
good. 

1  John  xvi.  [33.J  2  job  i.  [21.]  TsalrnVxiii.  [2.] 


l86      Of  Seeking  God  in  Time  of  Affliction. 

Lord,  I  am  now  in  affliction,  and  my  heart  is 
ill  at  ease,  for  I  am  much  troubled  with  the  pres- 
ent suffering. 

And  now,  O  Beloved  Father,  what  shall  I  say  ?  ^ 
I  am  caught  amidst  straits ;  save  Thou  me  from 
this  hour. 

Yet  therefore  came  I  unto  this  hour,  that  Thou 
mayest  be  glorified,  when  I  shall  have  been  great- 
ly humbled,  and  by  Thee  delivered. 

Let  it  please  Thee,  Lord,  to  deliver  me  ;  -  for, 
poor  wretch  that  I  am,  what  can  I  do,  and  whither 
shall  I  go  without  Thee  ? 

Grant  me  patience,  0  Lord,  even  now  in 
this  emergency.  Help  me,  my  God,  and  then 
I  will  not  fear,  how  grievously  soever  I  be 
afflicted. 

2.  And  now  amidst  these  my  troubles  what 
shall  I  say  ? 

Lord,  Thy  will  be  done  ;  ^  I  have  well  deserved 
to  be  afflicted  and  weighed  down. 

Therefore  I  ought  to  bear  it ;  and  0  that  J  may 
bear  it  with  patience,  until  the  tempest  pass  over, 
and  all  be  well  agaui,  or  even  better ! 

Ilowbeit  Thy  Omnipotent  hand  is  able  to  take 
even  this  temptation  from  me,  and  to  assuage  the 
violence  thereof,  that  I  utterly  sink  not  under  it ; 
as  oftentimes  heretofore  Thou  hast  dealt  Avith  me, 
0  my  God,  my  Mercy  ! 

1  Matt.  xxvi.  [or  John  xii.  27.]  2  Psalm  xl.  [13.] 

8  Matt.  vi.  [10.] 


Of  Trusting  God  in  Time  of  Affliction.     187 

And  the  more  difficult  it  is  to  me,  so  much  the 
more  easy  to  Thee  is  this  change  of  the  right  hand 
of  the  Most  liio-h. 


CHAP.   XXX. 

OF    CRAVING    THE    DIVINE   AID,   AND    CONFIDENCE 
OF    RECOVERING    GRACE. 

I\Y  son,  I  am  the  Lord,  that  giveth  strength 
in  the  day  of  tribulation.-^ 

Come  thou  unto  Me,  when  it  is  not  well  with 
thee.2 

This  is  that  which  most  of  all  hindereth 
Hea,venly  consolation,  that  thou  art  too  slow  in 
tui'ning  thyself  mito  prayer. 

For  before  thou  dost  earnestly  supplicate  Me, 
thou  seekost  in  the  meanwhile  many  comforts,  and 
refreshest  thyself  in  outward  things. 

And  hence  it  comes  to  pass  that  all  doth  little 
profit  thee,  until  thou  well  consider  that  I  am 
He  who  do  rescue  them  that  trust  in  Me  ;  and 
that  out  of  Me,  there  is  neither  powerful  help, 
nor  profitable  counsel,  nor  lasting  remedy. 

But  do  thou,  having  now  recovered  breath  after 
the  tempest,  gather  strength  again  in  the  light  of 
My  mercies  ;  for  I  am  at  hand  (saith  the  Lord) 
to  repair  all,  not  only  entirely,  but  also  abundantly 
and  in  most  plentiful  measure. 

i  Nahum  i.  [7.]  2  Matt.  xi.  [28.] 


1 88    Of  Trusting  God  in  Time  of  Affliction. 

2.  Is  there  anything  hard  to  Me?  or  shall  I 
be  like  one  that  saith  and  doeth  not  ?  ^ 

Where  is  thy  faith  ?  stand  firmly  and  Avith  per- 
severance ;  take  courage  and  be  patient ;  comfort 
will  come  to  thee  in  due  time. 

Wait,  wait  [I  say],  for  Me :  I  will  come  and 
take  care  of  thee. 

It  is  a  temptation  that  vexeth  thee,  and  a  vain 
fear  that  afFriii;hteth  thee. 

What  else  doth  anxiety  about  future  contingen- 
cies bring  thee,  but  sorrow  upon  sorrow  ?  "  Suf- 
ficient for  the  day  is  the  evil  thereof."  ^ 

It  is  a  vain  thing  and  unprofitable,  to  be  either 
disturbed  or  pleased  about  future  things,  which 
perhaps  will  never  come  to  pass. 

3.  But  it  is  incident  to  man,  to  be  deluded  with 
such  imaginations ;  and  a  sign  of  a  mmd  as  yet 
weak,  to  be  so  easily  drawn  aAvay  by  the  sugges- 
tions of  the  Enemy. 

For  so  he  may  delude  and  deceive  thee,  he 
careth  not  whether  it  be  by  true  or  by  false  prop- 
ositions ;  nor  whether  he  overthrow  thee  with  the 
love  of  present,  or  the  fear  of  future  things. 

Let  not  therefore  thy  heart  be  troubled,  neither 
let  it  fear. 

Trust  in  Me,  and  put  thy  confidence  in  My 
mercy.^ 

When  thou  thinkest  thyself  farthest  off  from 
Me,  oftentimes  I  am  nearest  unto  thee. 
1  Matt,  xxiii.  [3.]  2  Matt.  vi.  [34.]  3  p^alm  xci.  [2.] 


Of  Trusting  God  in  Time  of  Affliction.     189 

When  thou  countest  almost  all  to  be  lost,  then 
oftentimes  the  greatest  gain  of  reward  is  close  at 
hand. 

All  is  not  lost,  when  anytliing  falleth  out  con- 
trary. 

Thou  oughtest  not  to  judge  according  to  present 
feeling ;  nor  so  to  take  any  grief,  or  give  thyself 
over  to  it,  from  whencesoever  it  cometh,  as  though 
all  hopes  of  escape  were  quite  taken  away. 

4.  Tlmik  not  thyself  AvlioUy  left,  although  for  a 
time  I  have  sent  thee  some  tribulation,  or  even 
have  withdrawn  thy  desired  comfort ;  for  this  is 
the  way  to  the  Kingdom  of  Heaven. 

And  without  doubt  it  is  more  expedient  for  thee 
and  the  rest  of  My  servants,  that  ye  be  exercised 
with  adversities,  than  that  ye  should  have  all  things 
accordmg  to  your  desires. 

I  know  the  secret  thoughts  of  thy  heart,  and 
that  it  is  very  expedient  for  thy  welfare  that  thou 
be  left  sometimes  without  taste  [of  spiritual  sweet- 
ness, and  in  a  dry  condition],  lest  perhaps  thou 
shouldest  be  puffed  up  with  thy  prosperous  estate, 
and  shouldest  be  willing  to  please  thyself  in  that 
which  thou  art  not. 

That  which  I  have  given,  I  can  take  away ; 
and  I  can  restore  it  again  when  I  please. 

5.  When  I  give  it,  it  is  Mine  ;  when  I  withdraw 
it,  I  take  not  anything  that  is  thine  ;  for  Mine  is 
every  good  gift  and  every  perfect  gift.^ 

1  James  i.  [17.] 


190    Of  Leaving  the  Creature  for  the  Creator. 

If  I  send  upon  thee  affliction,  or  any  cross  what- 
ever, repine  not,  nor  let  thy  heart  fail  thee  ;  I  can 
quickly  succor  thee,  and  turn  all  thy  heaviness  into 

joy- 

Howbeit  I  am  righteous,  and  greatly  to  be 
praised  when  I  deal  thus  with  thee. 

6.  If  thou  art  wise,  and  considerest  what  the 
truth  is,  thou  never  oughtest  to  mourn  dejectedly 
for  any  adversity  that  befalleth  thee,  but  rather  to 
rejoice  and  give  thanks. 

Yea,  thou  wilt  account  this  thine  especial  joy, 
that  I  afflict  thee  with  sorrows,  and  do  not  spare  thee. 

"As  the  Father  hath  loved  Me,  I  also  Ipve 
you,"  ^  said  I  unto  My  beloved  disciples  ;  whom 
certainly  I  sent  not  out  to  temjDoral  joys,  but  to 
great  conflicts ;  not  to  honors,  but  to  contempts ; 
not  to  idleness,  but  to  labors ;  not  to  rest,  but  to 
bring  forth  much  fruit  with  patience.  Remember 
thou  these  words,  O  My  son ! 


CHAP.   XXXI. 

OF   THE   CONTEMPT   OF  ALL    CREATURES,    TO  FIND 
OUT   THE   CREATOR. 

OLORD,  I  stand  much  in  need  of  yet  greater 
grace,  if  I  ought  to  reach  that  pitch,  Avhere 
neither  man  nor  any  creature  shall  be  a  liindi*ance 

unto  me. 

1  John  XV.  [9.] 


Of  Leaving  the  Creature  for  the  Creator,   iqi 

For  as  long  as  anything  holds  me  back,  I  can- 
not freely  take  my  flight  to  Thee. 

He  was  longing  to  fly  freely  avIio  said,  "  0  that 
I  had  wings  like  a  dove,  and  I  will  flee  away  and 
be  at  rest !  "  ^ 

What  is  more  at  rest  than  the  single  eye  ?  -  and 
what  is  more  free  than  he  that  desireth  nothing 
upon  earth  ? 

A  man  ought  therefore  to  mount  over  all  creat- 
vires,  and  perfectly  to  go  out  of  himself  and  stand 
in  a  sort  of  ecstasy  of  mind,  and  [so]  see  that 
Thou,  the  Creator  of  all  things,  hast  nothing 
amongst  creatures  like,  unto  Thyself 

Unless  too  a  man  be  disengaged  from  [the  af- 
fection of]  all  creatures,  he  cannot  with  freedom 
of  mind  attend  unto  divine  things. 

For  that  is  the  reason  why  there  are  few  con- 
templative men  to  be  found,  because  few  have  the 
knowledge  to  withdraAv  themselves  fully  from  per- 
ishing creatures. 

2.  To  obtain  this  there  is  need  of  much  grace, 
which  may  elevate  the  soul,  and  carry  it  away 
above  itself. 

And  unless  a  man  be  elevated  in  spirit,  and  freed 
from  all  creatures,  and  wholly  united  unto  God, 
whatsoever  he  knoweth,  and  whatsoever  he  hath, 
is  of  no  great  weight. 

For  a  long  while  shall  he  b(?  small,  and  lie 
[grovelling]  below,  whoever  he  be  that  esteemeth 

1  Psalm  Iv,  [G.]  2  Matt.  vi.  [-22.] 


102    Of  Leaving  the  Oreature  for  the  Creator. 

anything  great  but  the  One  only  Infinite  Eternal 
Good. 

And  whatsoever  is  not  God  is  nothing,  and  ought 
to  be  accounted  as  nothing. 

There  is  great  difference  between  the  wisdom  of 
an  illuminated  and  devout  man,  and  the  knowledge 
of  a  learned  and  studious  clerk. 

Far  more  noble  is  that  learning  which  flow- 
eth  from  above,  from  the  Divine  influence^  than 
that  which  is  painfully  acquired  by  the  wit  of 
man. 

^  3.  There  are  many  that  desire  contemplation, 
but  they  have  no  mind  to  practise  the  thmgs 
that  are  required  thereunto. 

It  is  also  a  great  hindrance,  that  men  rest  in 
signs  and  sensible  things,  and  take  little  care  about 
the  perfect  mortification  of  themselves. 

I  know  not  what  it  is,  or  by  what  spirit  we  are 
led,  or  what  we  pretend,  we  that  seem  to  be  called 
spiritual,  that  we  take  so  much  pains,  and  are  so 
full  of  anxiety  about  transitory  and  mean  thhigs, 
while  we  scarcely  at  all,  or  but  seldom,  think  of 
our  own  inward  concernments,  with  full  recollec- 
tion of  mind. 

4.  Alas,  presently  after  a  slight  recollection  we 
break  out  again,  and  weigh  not  our  works  with 
diligent  and  strict  examination. 

We  mind  not  where  our  affections  lie,  nor 
bewail  the  impurity  that  is  in  all  our  ac- 
tions. 


Of  Self-Renunciation.  103 

For  "all  flesh  had  corrupted  his  way,"  and 
therefore  did  the  great  deluge  ensue.^ 

Since  then  our  inward  affection  is  much  cor- 
rupted, our  actions  thence  proceeding  must  needs 
be  corrupted  also,  giving  proof  of  the  want  of  in- 
ternal vigor. 

From  a  pure  heart  proceedeth  the  fruit  of  a 
good  life. 

5.  We  ask  how  much  a  man  has  done,  but  from 
what  degree  of  virtuous  principle  he  acts  is  not  so 
carefully  Aveighed. 

We  inquire  whether  he  has  been  courageous, 
rich,  handsome,  skilful,  a  good  writer,  a  good  sing- 
er, or  a  good  laborer ;  but  how  poor  he  is  in  spirit, 
how  patient  and  meek,  how  devout  and  spiritual, 
is  seldom  spoken  of. 

Nature  respecteth  the  outward  things  of  a  man, 
Grace  tumeth  itself  to  the  inward. 

The  one  is  often  disappointed ;  the  other  hath 
her  trust  in  God,  and  so  is  not  deceived. 


CHAP.  XXXII. 

OF    SELF-DENIAL,   AND    RENOUNCING    EVERY  EVIL 
APPETITE. 

IITY  son,  thou  canst  not  possess  perfect  liberty 
-1-*J-    unless  thou  wholly  renounce  thyself.'^ 
They  are  but  in  fetters,  all  who  merely  seek 

1  Gen.  vi.  [12.]  vii.  [21.]  2  Matt.  xvi.  [24.]  xix.  [21.] 

i;j 


1 94  Of  Self-Remmciation. 

their  own  interest,  and  are  lovers  of  themselves  ; 
covetous  are  they,  inquisitive,  gossiping,  always 
seeking  what  is  soft  and  delicate,  not  the  things 
of  Jesus  Christ,  but  oftentimes  devising  and 
framino;  that  which  will  not  continue. 

For  all  that  is  not  of  God  shall  perish. 

Keep  this  short  and  complete  saying  :  "  Forsake 
all  and  thou  shalt  find  all."  Leave  concupiscence 
and  thou  shalt  find  rest. 

Weigh  this  thoroughly  in  thy  mind,  and  when 
thou  hast  fulfilled  it,  thou  shalt  understand  all 
things. 

2.  O  Lord,  this  is  not  the  work  of  one  day, 
nor  children's  sport ;  yea,  rather  in  this  short 
word  is  included  all  the  perfection  of  religious 
persons. 

3.  My  son,  thou  oughtest  not  to  turn  away,  nor 
at  once  to  be  cast  down,  when  thou  hearest  of  the 
way  of  the  perfect ;  but  shouldest  rather  be  stir- 
red up  to  higher  things,  at  least  in  desire  to  sigh 
after  them. 

I  would  it  were  so  with  thee,  and  thou  wert 
arrived  at  this,  to  be  no  longer  a  lover  of  thyself, 
but  didst  stand  merely  at  My  beck,  and  at  his 
whom  I  have  appointed  a  father  over  thee ;  then 
shouldest  thou  exceedingly  please  Me,  and  all  thy 
life  would  pass  away  in  joy  and  peace. 

Thou  hast  yet  many  things  to  part  with,  which 


Of  Constancy  and  Singleness  of  Heart,     iq^ 

unless  tliou  wholly  resign  up  unto  Me,  thou  shall 
not  attain  to  that  which  thou  desirest. 

"  I  counsel  thee  to  buy  of  Me  gold  tried  in  the 
fire,  that  thou  mayest  become  rich  ; "  -^  that  is, 
Heavenly  Wisdom,  Avhich  treadeth  under  foot  all 
that  is  mean  and  low. 

Set  little  by  earthly  wisdom,  and  care  not 
fondly  to  please  others  or  thyself. 

4.  I  said,  that  mean  things  must  be  bought 
with  things  which,  among  men,  are  precious  and 
of  great  esteem. 

For  true  Heavenly  Wisdom  doth  seem  very 
mean,  of  small  account,  and  almost  forgotten 
among  men,  as  having  no  high  thoughts  of  itself, 
nor  seeking  to  be  magnified  upon  earth.  Many 
indeed  praise  it  with  their  mouth,  but  in  their  life 
they  are  far  from  it ;  yet  is  it  the  precious  pearl,* 
which  is  hidden  from  many. 


CHAP,  xxxin. 

OF   INCONSTANCY    OF    HEART,    AND     OF    HAVING 
OUR  FINAL  INTENTIONS  DIRECTED  UNTO  GOD. 

"jl/TY  son,  trust  not  to  thy  feeling,  for  whatever 
-»-*-*-  it  be  now,  it  will  quickly  be  changed  into 
another  thing. 

As  long  as  thou  livest,  thou  art  subject  to  mu- 
1  Rev.  ili.  [18.]  2  Matt.  xiii.  [46.] 


196      Of  Constancy  and  Singleness  of  Heart. 

tability,^  even  against  thy  will ;  so  as  thou  art 
found  one  while  merry,  another  while  sad ;  one 
while  quiet,  another  while  troubled ;  now  devout, 
then  indevout ;  now  diligent,  then  listless ;  now 
grave,  and  then  light. 

But  he  that  is  wise  and  well  instructed  in  the 
Spirit  standeth  fast  upon  these  mutable  things  ; 
not  heeding  what  he  feeleth  in  himself,  or  which 
way  the  wind  of  instability  bloweth ;  but  so  that 
the  w^hole  intention  of  his  mind  tendeth  to  the 
right  and  best  end. 

For  thus  he  will  be  able  to  continue  through- 
out one  and  the  self-same,  and  unshaken ;  in  the 
midst  of  so  many  various  events  the  single  eye  of 
his  intention  being  directed  unceasingly  towards 
Me. 

2.  And  the  purer  the  eye  of  the  intention  is,'-^ 
with  so  much  the  more  constancy  doth  a  man  pass 
through  the  several  kinds  of  storms  [which  assail 
him]. 

But  in  many  the  eye  of  a  pure  intention  waxes 
dim,  for  their  regard  is  quickly  drawn  aside  to 
some  pleasurable  object  which  meets  thein. 

For  it  is  rare  to  find  one  who  is  wholly  free 
from  all  blemish  of  self-seeking. 

So  of  old  the  Jews  came  to  Bethany  to  Martha 
and  Mary,  not  for  Jesus's  sake  only,  but  that  they 
might  see  Lazarus  also.^ 

The  eye  of  our  intention  therefore  is  to  be 
1  Job  xiv.  [2.]  2  Matt.  vi.  [22.]  3  John  xii.  [9.] 


Of  the  Sioeetness  of  God's  Love.         igy 

purified,  that  it  may  be  single  and  right,-^  and  is 
to  be  directed  towards  Me,  beyond  all  the  various 
objects  which  may  come  between. 


CHAP.  XXXIV. 

THAT  GOD  IS  SWEET  ABOVE  ALL    THINGS,  AND  IN 
ALL  THINGS,   TO  HIM  THAT  LOVETH  HIM. 

BEHOLD  !  My  God,  and  all  things  [to  me]." 
What  can  I  wish  more,  and  what  happier 
thinjj;  can  I  long  for  ? 

O  sweet  and  savory  word  !  to  him,  that  is,  who 
loveth  the  word,  not  the  w^orld  nor  the  things  that 
are  in  the  world. 

"  My  God,  and  all  things."  To  him  that  under- 
standeth,  enough  is  said  ;  and  to  repeat  it  often  is 
delightful  to  him  that  loveth. 

Forasmuch  as  when  Thou  art  present,  all  things 
are  delightful,  but  Avhen  Thou  art  absent,  every- 
thing becomes  irksome. 

Thou  givest  quietness  of  heart,  and  great  peace, 
and  festive  joy. 

Thou  mukest  us  to  think  well  of  all  circum- 
stances, and  in  all  to  praise  Thee ;  neither  can 
anything  please  long  without  Thee  ;  but  if  it 
must  needs  be  pleasant  and  tasteful.  Thy  Grace 
must  be  present,  and  it  must  be  seasoned  with  the 
seasoning  of  Thy  Wisdom. 

1  Mutt.  vi.  [22.] 


Iq8  Of  tJie  Sweetness  of  God's  Love. 

2.  Wliat  will  not  be  tasteful  unto  him  that  hath 
a  true  relish  for  Thee  ? 

And  him  that  hath  no  relish  for  Thee,  what 
shall  have  power  to  please  ? 

But  the  wise  men  of  the  world,  and  they  also 
who  relish  the  things  of  the  flesh,  are  destitute  of 
Thy  wisdom  ;  -^  for  in  the  former  is  found  the  ut- 
most vanity,  and  in  the  latter  death. 

But  they  that  follow  Thee  by  the  contempt  of 
worldly  things,  and  mortification  of  the  flesh,  are 
known  to  be  truly  wise ;  for  they  are  brought 
over  from  vanity  to  truth,  from  the  flesh  to  the 
spirit. 

These  relish  God;  and  what  good  soever  is. 
found  in  creatures,  they  wholly  refer  unto  the 
praise  of  their  Maker. 

Great,  however,  yea,  very  great  is  the  differ- 
ence between  the  sweetness  of  the  Creator  and 
of  the  creature,  of  Eternity  and  of  time,  of  Light 
uncreated  and  of  light  enlightened. 

3.  0  Everlasting  Light,  surpassing  all  created 
luminaries,  dart  Thou  the  beams  of  Thy  bright- 
ness from  above,  which  may  penetrate  all  the 
most  inward  parts  of  my  heart. 

Purify,  rejoice,  enlighten  and  enliven  my 
spiiit,  with  all  the  powers  thereof,  that  I  may 
cleave  unto  Thee  with  most  exceeding  joy  and 
triumph. 

O  when  will   that  blessed  and   desired  hour 

1  1  Cor.  i.  [26.]     Eom.  viii.  [5.]     1  John  ii.  [16.] 


Of  Well  Enduring   Temptation.         inn 

come,  that  Thou  mayest  satisfy  me  witli  Thy 
Presence,  and  be  unto  me  All  in  all. 

So  long  as  this  is  not  granted  me,  I  shall  not 
have  full  joy. 

Still,  alas  !  the  old  Man  doth  live  in  me,^  he  is 
not  Avholly  crucified,  is  not  perfectly  dead. 

Still  lusteth  he  mightily  against  the  Spirit,  and 
stirreth  up  inward  wars,  nor  sufFereth  the  kingdom 
of  the  soul  to  be  in  peace. 

4.  But  Thou  that  rulest  the  power  of  the  sea, 
and  stillest  the  violent  motion  of  its  waves,^  arise 
and  help  me ! 

Scatter  the  nations  that  desire  war;^  crush 
Thou  them  in  Thy  might. 

Display  Thy  wonderful  works,  I  beseech  Thee, 
and  let  Thy  right  hand  be  glorified  ;  for  there  is 
no  other  hope  or  refuge  for  me,  save  in  Thee,  O 
Lord  my  God.^ 


CHAP.   XXXV. 

THAT  THERE  IS  NO   SECURITY  FROM  TEMPTATION 
IN  THIS  LIFE. 

I TY  son,  thou  art  never  secure  m  this  life,  but 
■^^-^  as  long  as  thou  livest^  thou  shalt  always 
need  spiritual  armor. 

1  Kom.  vii.        2  Psalm  Ixxxix.  [9.]         3  Psalm  Ixviii.  [30.] 
4  Psalm  xxxi.  [14.]  5  Job  vii.  [1.] 


200         Of  Well  Enduring   Temptation. 

Thou  dwellest  among  enemies,  and  art  assaulted 
on  the  right  hand  and  on  the  left.^ 

If  therefore  thou  defend  not  thyself  on  every 
side  with  the  shield  of  patience,  thou  wilt  not  be 
long  without  a  wound. 

Moreover,  if  thou  set  not  thy  heart  fixedly  on 
Me,  with  a  sincere  Avish  to  suffer  all  things  for  Me, 
thou  wilt  not  be  able  to  bear  the  heat  of  this  com- 
bat, nor  to  attain  to  the  palm  of  the  blessed. 

Thou  oughtest  therefore  manfully  to  go  through 
all,  and  to  use  a  strong  hand  against  whatsoever 
withstandeth  thee. 

For  to  him  that  overcometh  is  Manna  given, 
and  for  the  indolent  there  remaineth  much  misery. 

2.  If  thou  seek  rest  in  this  life,  how  wilt  thou 
then  attain  to  the  everlasting  Rest  ? 

Dispose  not  thyself  for  much  rest,  but  for  great 
patience. 

Seek  true  peace,  not  in  earth,  but  in  Heaven ; 
not  in  men,  nor  in  any  other  creature,  but  in  God 
alone. 

For  the  love  of  God  thou  oughtest  cheerfully 
to  undergo  all  things,  that  is  to  say,  all  labor  and 
pain,  temptation,  vexation,  anxiety,  necessity,  in- 
firmity, injury,  obloquy,  reproof,  humiliation,  con- 
fusion, correction,  and  scorn  [of  every  kind  and 
degree]. 

These  help  to  virtue  ;  these  are  the  trial  of  a 
novice  in  Christ ;  these  frame  the  heavenly  Crown. 

1  2  Cor.  vi.  [7.] 


^% 


Of  Disregarding  MarCs  Judgment.      201 

I  will  give  an  everlasting  reward  for  a  short 
labor,  and  infinite  glory  for  transitory  confusion. 

3.  Tliinkest  thou  that  thou  shalt  always  have 
spiritual  consolations  at  thine  o^vn  M'ill  ? 

My  sauits  had  not  such  always,  but  they  had 
many  afflictions,  and  sundry  temptations,  and  feel- 
ings of  great  desolateness. 

Nevertheless  in  all  these  they  bore  themselves 
up  patiently,  and  trusted  rather  in  God  than  in 
themselves  ;  knowing  that  the  sufferings  of  this 
time  are  not  worthy  to  be  compared  with  the  fu- 
ture glory.-^ 

Wilt  thou  have  that  at  once,  which  many  after 
many  tears  and  great  labors  have  hardly  ob- 
tained ? 

Wait  for  the  Lord,  behave  thyself  manfully,  and 
be  of  good  courage  ;  ^  do  not  distrust  [Him],  do 
not  leave  thy  place,  but  steadily  expose  both  body 
and  soul  for  the  glory  of  God. 

I  will  reward  thee  in  most  plentiful  manner  ;  I 
will  be  with  thee  in  every  tribulation. 


CHAP.   XXXVI. 

AGAINST  THE   VAIN  JUDGMENTS   OF  MEN. 

II TY  son,  cast  thy  heart    firmly  on    the   Lord, 
^^   and  fear  not  the  judgment  of  men,  when 


1  Rom.  viii.  [18.] 


2  Psalm  xxvii.  [It.] 


-^ 


202       Of  Disregarding  Man's  Judgment 

conscience  testifieth  of  thy  dutifulness  and  inno- 
cency. 

It  is  a  good  and  happy  thing  to  suffer  in  such  a 
way ;  nor  will  this  be  grievous  to  a  heart  Avhich  is 
humble,  and  which  trusteth  rather  in  God  than  in 
itself. 

The  most  part  of  men  are  given  to  talk  much, 
and  therefore  little  confidence  is  to  be  placed  [in 
what  they  say]. 

Moreover  also,  to  satisfy  all  is  not  possible. 

Although  Paul  endeavored  to  please  all  in  the 
Lord,  and  was  made  all  things  to  all  men,^  yet 
with  him  it  was  a  very  small  tiling  that  he  should 
be  judged  of  man's  judgment.^ 

2.  He  did  abundantly  for  the  edification  and 
salvation  of  others  as  much  as  lay  in  his  power  to 
do ;  ^  yet  could  he  not  hinder  but  that  he  was  by 
others  sometimes  judged,  sometimes  despised. 

Therefore  he  committed  all  to  God,  who  knew 
all ;  and  when  men  spake  unjust  tliuigs,  or  thought 
vanities  and  lies,  and  boasted  themselves  as  they 
listed,  he  defended  himself,  even  to  their  face,  with 
humility  and  patience. 

Sometimes  however  he  made  answer,  lest  the 
weak  should  be  offended  by  his  silence.^ 

3.  \(\\o  art  thou  that  thou  shouldest  fear  a  mor- 
tal man  ?  to-day  he  is,  and  to-mori-ow  he  is  not 
seen.** 

1  1  Cor.  ix.  [22.]  2  1  Cor.  iv.  [3.]  3  Col.  i.  [29.] 

4  Acts  xxvi.    riiil.  i.  [14.]  6  i  Mac.  ii.  [G2,  G3.] 


Of  Attaining  True  Freedom  of  Heart.    203 

Fear  God,  and  thou  shalt  not  shrink  from  the 
terrors  of  men. 

What  harm  can  the  words  or  injuries  of  any 
man  do  thee  ?  he  hurteth  himself  rather  than  thee, 
nor  shall  he  be  able  to  avoid  the  judgment  of  God  ^ 
whosoever  he  be. 

Do  thou  have  God  before  thine  eyes,  and  con- 
tend not  with  peevish  words. 

And  though  for  the  present  thou  seem  to  be 
worsted,  and  to  suffer  shame  undeservedly,  do  not 
therefore  repme,  neither  do  thou  lessen  thy  cro^\^l 
by  impatience.'"^ 

But  rather  lift  thou  up  thine  eyes  unto  Me  in 
Heaven,  who  am  able  to  deliver  thee  from  all  shame 
and  wrong,  and  to  render  to  every  man  according 
to  his  works. 


CHAP,  xxxvn. 

OF   PURE   AND    ENTIRE   RESIGNATION  OF   OUR- 
SELVES,  FOR    THE   OBTAINING    FREEDOM 
OF  HEART. 

MY  son,  forsake   thyself,  and  thou   shalt  find 
Me.3 
Stay  where  thou  art,  making  no  choice,  nor  ap- 
propriating anything  whatever  to  thyself;  and  thou 
shalt  always  be  a  gainer. 

1  Rom.  ii.  [3.]     1  Cor.  xi.  [32.]  2  Heb.  xii.  [1,  2.] 

3  Matt.  xvi.  [24.] 


204     Of  Attaining  True  Freedom  of  Heart, 

For  even  greater  grace  shall  be  added  to  thee, 
the  moment  thou  dost  resign  thyself,  provided  thou 
dost  not  turn  back  to  take  thyself  again. 

Lord,  how  often  shall  I  resign  myself?  and 
wherein  shall  I  forsake  myself? 


Always,  yea,  every  hour;  as  well  in  small 
things  as  in  great.  I  except  nothing,  but  do  de- 
sire that  thou  be  found  naked  [and  void]  of  all 
things. 

Otherwise,  how  canst  thou  be  Mine,  and  I  thine, 
imless  thou  be  stript  of  all  self-will,  both  within 
and  without  ? 

The  sooner  thou  doest  this,  thev  better  it  Avill  be 
with  thee ;  and  the  more  fully  and  sincerely  thou 
doest  it,  so  much  the  more  shalt  thou  please  Me, 
and  so  much  the  greater  shall  be  thy  gain. 

2.  Some  there  are  who  resign  themselves,  but 
with  certain  exceptions  ;  for  they  put  not  their  full 
trust  in  God,  and  therefore  they  study  how  to  pro- 
vide for  themselves. 

Some  also  at  first  do  offer  all,  but  afterwards 
being  assailed  with  temptation,  they  return  again 
to  their  own  ways,  and  therefore  make  no  progress 
in  the  path  of  virtue. 

These  shall  not  attain  to  the  true  liberty  of  a 
pure  heart,  nor  to  the  favor  of  My  sweetest  fa- 
miliarity, unless  they  first  make  an  entire  resig- 
nation and  a  daily  oblation  of  themselves  [unto 


Of  Religious  Self-  Government.         205 

Me].  "Without  this,  there  neither  is  nor  can  be 
any  lasting  fruitful  union  [with  Me]. 

3.  I  have  very  often  said  unto  thee,  and  now 
again  I  say  the  same.  Forsake  thyself,^  resign  thy- 
self, and  thou  shalt  enjoy  much  inward  peace. 

Give  all  for  all ;  ask  for  nothing,  require  back 
nothing ;  abide  purely  and  luihesitatingly  in  Me, 
and  thou  shalt  possess  Me  ;  thou  shalt  be  free  in 
heart,  and  darkness  shall  not  tread  thee  down. 

Let  this  be  thy  whole  endeavor,  this  thy  prayer, 
this  thy  desire ;  that  thou  mayest  be  stript  of  all 
selfishness,  and  with  entire  simplicity  follow  Jesus 
only ;  mayest  die  to  thyself,  and  live  eternally  to 
Me. 

Then  shalt  thou  be  rid  of  all  vain  fancies,  cause- 
less perturbations,  and  superfluous  cares. 

Then  also  immoderate  fear  shall  leave  thee,  and 
inordinate  love  shall  die. 


CHAP.   XXXVIII. 

OF    GOOD     GOVERNMENT    IN    THINGS    EXTERNAL, 

AND    OF  HAVING  RECOURSE   TO    GOD  IN 

DANGERS. 

MY  son,  thou  oughtest  with  all  diligence  to 
endeavor,  that  in  every  place,  and  in  every 
external  action  or  occupation,  thou  mayest  be  in- 
wardly free,  and  thoroughly  master   of  thyself; 

1  Matt.  xvi.  [24.] 


2o6  Of  Religious  Self- Government. 

and  that  all  things  be  under  thee,  and  not  thou 
under  them. 

Thou  must  be  lord  and  master  of  thine  o^vn 
actions,  and  not  be  a  slave  or  a  hireling. 

Rather  thou  shouldest  be  as  a  freed  man  and  a 
true  Hebrew,  passing  over  into  the  lot  and  free- 
dom of  the  sons  of  God. 

For  they  standing  upon  things  present,  contem- 
plate things  eternal. 

With  the  left  eye  they  look  on  transitory  things, 
and  with  the  right  on  the  things  of  Heaven. 

They  are  not  drawn  by  temporal  things  to  cleave 
unto  them ;  rather  they  draw  temporal  things  to 
serve  them  well,  in  such  ways  as  they  are  ordained 
by  God,  and  appointed  by  the  Great  Workmaster, 
who  hath  left  nothing  in  His  creation  without  due 
order. 

2.  If  too  in  all  circumstances  thou  stand  steadfast, 
and  do  not  estimate  the  things  which  thou  seest 
and  hearest  by  the  outward  appearance,  nor  with  a 
carnal  eye  ;  but  presently  in  every  affair  dost  enter 
with  Moses  into  the  Tabernacle  ^  to  ask  counsel  of 
the  Lord ;  thou  shalt  sometimes  hear  the  Divine 
Oracle,  and  shalt  return  instructed  concerning 
many  things,  both  present  and  to  come. 

For  Moses  always  had  recourse  to  the  Taber- 
nacle for  the  deciding  of  doubts  and  questions,  and 
fled  to  the  help  of  prayer  for  support  under  dan- 
gers and  the  iniquity  of  men. 

1  Exod.  xxxiii.  [9.] 


Of  a  Resigned   Will.  207 

So  oughtest  thou  in  like  manner  to  take  refuge 
within  the  cloSet  of  thine  heart, '^  very  earnestly 
craving  the  Divine  favor. 

For  we  read,  that  for  this  cause  Josliua  and  the 
children  of  Israel  were  deceived  by  the  Gibconites, 
because  they  asked  not  counsel  beforehand  at  the 
mouth  of  the  Lord,^  but  trusting  too  easily  to  fair 
words,  were  deluded  by  counterfeit  piety. 


CHAP.  XXXIX. 

THAT  A   MAN  SHOULD  NOT  BE  FRETFUL   IN 
ILITTERS  OF  BUSINESS. 

MY  son,  always   commit  thy  cause   to  Me,  I 
will  dispose  well  of  it  in  due  time. 
Wait  for  My  ordering  of  it,  and  thou  slialt  find 
it  will  be  for  thy  good. 

O  Lord,  I  do  most  cheerfully  commit  all  unto 
Thee,  for  my  care  can  little  avail. 

Would  that  I  did  not  so  much  dwell  on  future 
events,  but  gave  myself  up  without  reluctance  to 
Thy  good  pleasure. 

2.  My  son,  ofteTitimes  a  man  vehemently  strug- 
gleth  for  somewhat  he  desireth,  but  when  he 
hath  arrived  at  it,  he  beginneth  to  be  of  another 
mind ;  for  the  affections  do  not  long  remain  on 

1  Matt.  vi.  [6.]  2  Josh.  ix.  [14.] 


2o8      Of  Man's   True    Comfort  and   Glory. 

one  object,  but  rather  urge  us  from  one  thing  to 
another.  •  * 

It  is  therefore  no  small  benefit  for  a  man  to 
forsake  himself  even  in  the  smallest  things. 

3.  The  true  j)rofiting  of  a  man  consisteth  in 
the  denying  of  himself;  and  he  that  is  thus  self- 
denied,  livetli  in  great  freedom  and  security. 

But  the  old  Enemy,^  who  always  sets  himself 
against  all  that  are  good,  ceaseth  at  no  time  from 
tempting,  but  day  and  night  lieth  grievously  in 
wait,  to  cast  the  unwary,  if  he  can,  headlong  into 
the  snare  of  deceit. 

"  Watch  ye,  and  pray,"  saith  the  Lord,  "  that 
ye  enter  not  into  temptation."  ^ 


CHAP.   XL. 

THAT  MAN  HATH  NO  GOOD  OF  HIMSELF,  NOR  ANY- 
THING WHEREOF  HE  CAN  GLORY. 

LORD,   what    is    man,  that   Thou    art   mind- 
ful of  him,  or  the   son  of  man,  that  Thou 
visitest  him  ?  "  ^ 

What  hath  man  deserved,  that  Thou  shouldest 
grant  him  Thy  favor  ? 

O  Lord,  what  cause  can  I  have  to  complain,  if 
Thou  forsake  me  ?  or  if  Thou  do  not  that  which  I 
desire,  Avhat  can  I  justly  say  against  it  ? 

Surely  this  I  may  truly  think  and  say ;  Lord,  I 

1  1  Pet.  V.  [8.]         2  Matt.  xxvi.  [41.]         3  Psalm  viii.  [4.] 


Of  Man's   True  Comfort  and   Glory.       209 

am  nothing,  I  can  do  nothing,  I  have  nothing  that 
is  good  of  myself,  but  in  all  things  I  am  full  of 
decay,  and  am  ever  tending  to  nothing. 

And  unless  Thou  help  me,  and  inwardly  inform 
me,  1  become  altogether  lukewarm  and  ready  to 
fall  to  pieces. 

2.  But  Thou,  Lord,  art  Thyself  always  The 
Same,  and  endurest  forever ;  ^  always  Good,  Just, 
and  Holy ;  doing  all  things  well,  justly,  and  holily, 
and  orderino;  them  in  wisdom. 

Whereas  I  that  am  more  ready  to  go  backward 
than  forward,  do  not  ever  continue  in  one  estate, 
for  "  seven  times  are  passed  over  me."  ^ 

Nevertheless  it  soon  becometh  better,  when  it 
so  pleaseth  Thee,  and  when  Thou  vouchsafest  to 
stretch  forth  Tliy  helping  hand  ;  for  Thou  canst 
help  me  alone  without  human  aid,  and  so 
strengthen  me,  that  my  countenance  shall  be  no 
more  changed,  but  my  heart  shall  be  turned  to 
Thee  alone,  and  be  at  rest. 

3.  Wherefore,  if  I  could  once  perfectly  cast  off 
all  human  consolation,  either  for  the  attainment 
of  devotion,  or  because  of  mine  own  necessities, 
which  enforce'  me  to  seek  after  Thee,  (for  no 
mortal  man  can  comfort  me,)  then  might  I  well 
hope  in  Thy  grace,  and  rejoice  in  the  gift  of  new 
consolation. 

4.  Thanks  be  unto  Thee,  from  whom  all  pro- 
ceedeth,  whensoever  it  goes  well  with  me. 

1  Psalm  cii.  [12.]  2  Dan.  iv.  [16,  23,  32.] 

14 


210       Of  Man^s   True  Comfort  and   Glory. 

But  T  am  in  Thy  sight  merely  vanity  and  noth- 
ing, an  inconstant  and  weak  person. 

Whereof  then  can  I  glory  ?  or  for  what  do  I 
desire  to  be  respected  ?  is  it  for  [being]  nothing  ? 
this  too  is  most  vain. 

Mere  empty  glory  is  in  truth  an  evil  pest,  the 
greatest  of  vanities ;  because  it,  draweth  a  man 
from  true  glory,  and  robbeth  him  of  Heavenly 
Grace. 

For  whilst  he  pleaseth  himself,  he  displeaseth 
Thee  ;  whilst  he  gapeth  after  the  praise  of  men, 
he  is  deprived  of  true  virtues. 

5.  But  the  true  glory  and  holy  exultation  is  for 
a  man  to  glory  in  Thee,-^  and  not  in  himself;  to 
rejoice  in  Thy  name,  not  in  his  own  virtue  [or 
strength],  nor  to  take  delight  in  any  creature 
except  it  be  for  Thy  sake. 

Praised  be  Thy  Name,  not  mine  ;  magnified  be 
Thy  work,  not  mine :  let  Thy  Holy  Name  be 
blessed,  but  to  me  let  no  part  of  men's  praises  be 
given.^ 

Thou  art  my  glory.  Thou  art  the  joy  of  my 
heart. 

In  Thee  will  I  glory  and  rejoice  all  the  day, 
but  as  for  myself,  I  will  not  glory,  but  in  mine 
infirmities. 

6.  Let  the  Jews  seek  honor  one  of  another,^  I 
will  ask  for  that  which  cometh  from  God  alone. 

1  Hal),  iii.  [18.]  2  Psalm  cxiii.  [3.]  cxv.  [1.] 

3  John  V.  [44.] 


Of  Bearing  Scorn  Aright.  2 1 1 

Truly  all  human  glory,  all  temporal  honor,  all 
wordly  highness,  compared  to  Thy  eternal  glory, 
is  vanity  and  folly. 

O  my  God,  my  Truth,  and  my  Mercy,  O 
Blessed  Trinity,  to  Thee  alone  be  praise,  honor, 
power,  and  glory,  forever  and  ever. 


CHAP.    XLI. 

OF  THE  CONTEMPT  OF  ALL    TEMPORAL   HONOR. 

11 /TY  son,  make  it  no  matter  of  thine,  if  thou  see 
•^^■^  others  honored  and  advanced,  but  thyself 
contemned  and  debased. 

Lift  up  thy  heart  into  Heaven  to  Me,  and  the 
contempt  of  men  on  earth  will  not  grieve  thee. 

Lord,  we  are  in  blindness,  and  are  quickly 
misled  by  vanity. 

If  I  look  rightly  into  myself,  I  cannot  say  that 
any  creature  hath  ever  done  me  wrong ;  and 
therefore  I  camiot  justly  complain  before  Thee. 

2.  But  because  I  have  often  and  grievously 
sinned  against  Thee,  all  creatures  do  justly  take 
arms  against  me. 

Unto  me,  therefore,  shame  and  contempt  are 
justly  due,  but  unto  Thee  praise,  honor,  and  glory. 

And  unless  I  prepare  myself  with  cheerful  will- 
ingness to  be  despised  and  forsaken  of  all  creat- 


212      Of  the  Imperfection  of  Human  Love, 

ures,  and  to  be  esteemed  quite  entirely  nothing,  I 
cannot  obtain  inward  peace  and  stability,  nor  be 
spiritually  enlightened,  nor  be  fully  united  unto 
Thee. 


CHAP.   XLII. 

THAT  OUR  PEACE  IS  NOT   TO  BE   SET  ON  MEN. 

MY  son,  if  thou  rest  thy  peace  on  any  person, 
because  thou  hast  formed  a  high  opinion  of 
him,  and  because  you  are  in  daily  familiar  inter- 
course with  each  other,  thou  wilt  become  en- 
tangled and  unstable. 

But  if  thou  have  recourse  unto  The  ever-living 
and  abiding  Truth,  the  desertion  or  death  of  a 
friend  Avill  not  grieve  thee. 

Thy  regard  for  thy  friend  ought  to  be  grounded 
in  Me ;  and  for  My  sake  is  he  to  be  beloved, 
whosoever  he  be.  that  thou  thinkest  well  of,  and 
who  is  very  dear  unto  thee  m  this  life. 

Without  Me  friendship  hath  no  strength,  no 
continuance  ;  neither  is  that  love  true  and  pure, 
which  is  not  knit  by  Me. 

Thou  oughtest  to  be  so  dead  to  such  affections 
of  beloved  friends,  that  (so  far  as  thou  art  con- 
cerned) thou  Avouldest  choose  to  be  without  all 
human  sympathy. 

Man   approacheth   so   much   the   nearer   unto 


J. 


Of  the  Imperfection  of  Human  Love.      2 1 3 

God,  the  farther  he  retireth  from  all  earthly 
comfort. 

Ill  proportion,  too,  as  he  descendeth  lower  into 
himself,  and  is  meaner  in  his  own  sight,  so  much 
the  higher  he  ascendeth  rnito  God. 

2.  But  he  that  attributeth  any  good  unto  him- 
self, hindereth  God's  grace  from  commg  unto  him ; 
because  the  Grace  of  the  Holy  Spirit  ever  seek- 
eth  an  humble  heart. -^ 

If  thou  couldest  but  perfectly  annihilate  thyself, 
and  empty  thyself  of  all  created  love,  then  might 
I  even  hold  Myself  bound  to  overflow  into  thee 
with  great  Grace. 

When  thou  lookest  to  the  creatures,  the  coun- 
tenance of  the  Creator  is  withdrawn  from  thee. 

Learn  in  all  things  to  overcome  thyself,  for  the 
sake  of  thy  Creator ;  then  shalt  thou  be  able  to 
attain  unto  divme  knowled2;e. 

How  mean  soever  anything  be,  if  it  is  inordi- 
nately loved  and  regarded,  it  keeps  back  [the  soul] 
from  the  Chiefest  Good,  and  corrupts  it. 

i  Pet.  V,  [5.] 


214         Of  Knowledge  Vain  and  True. 
CHAP.  XLIIL 

AGAINST   VAIN  AND    SECULAR  KNOWLEDGE. 

II /TY  son,  let  not  the  sayings  of  men  move  thee, 
^■^  however  fair  and  ingenious  they  may  be. 
"  For  the  Kingdom  of  God  consisteth  not  in  word, 
but  in  power." ' 

Give  attention  to  My  words,  for  they  inflame 
the  heart,  and  enlighten  the  mind ;  they  produce 
compunction,  and  they  supply  abundant  variety 
of  consolation. 

Never  read  thou  the  word  [of  God]  in  order  to 
appear  more  learned  or  more  wise. 

Be  studious  for  the  mortification  of  thy  sins  ; 
for  this  will  profit  thee  more  than  the  knowledge 
of  many  difficult  questions. 

2.  When  thou  shalt  have  read  and  known  many 
thinjxs,  thou  must  needs  ever  return  to  one  Beain- 
ning  and  Principle. 

I  am  He  that  teacheth  man  knowledge  ;  and  I 
bestow  on  little  children  a  clearer  understandm<T 

o 

than  can  be  taught  by  man. 

He  to  whom  I  speak  shall  quickly  be  wise,  and 
shall  profit  much  in  the  Spirit. 

Woe  be  to  them  that  inquire  many  curious 
things  of  men,  and  take  small  care  about  the  way 
of  serving  Me ! 

1  1  Cor.  iv.  [20.] 


Of  Knowledge  Vain  and  True,         2  J  5 

The  time  will  come,  when  the  Master  of  mas- 
ters, Christ  the  Lord  of  Angels,  shall  appear,  to 
hear  the  lessons  of  all,  that  is,  to  examine  the 
consciences  of  every  one. 

And  then  will  He  search  Jerusalem  with  can- 
dles, and  the  hidden  things  of  darkness  shall  be 
laid  open/  and  the  arguings  of  men's  tongues 
shall  be  silent. 

3.  I  am  He  who  in  one  instant  do  lift  up  the 
humble  mind,  to  comprehend  more  reasonings  of 
eternal  Truth,  than  if  one  had  studied  ten  years 
in  the  schools. 

I  teach  without  noise  of  words,  without  con- 
fusion of  opinions,  without  ambition  of  honor, 
without  the  scuffling  of   arguments. 

I  am  He  who  instruct  men  to  despise  earthly 
things,  to  loathe  things  present,  to  seek  tilings 
eternal,  to  relish  things  eternal ;  to  flee  honors,  to 
endure  offences,  to  place  all  hope  in  Me,  out  of 
Me  to  desire  nothing,  and  above  all  things  ardent- 
ly to  love  Me. 

4.  For  a  certain  person,  by  loving  Me  from 
the  bottom  of  his  heart,  became  instructed  in 
things  divine,  and  was  wont  to  speak  admirable 
truths. 

He  made  greater  progress  by  forsakmg  all 
things,  than  by  studying  subtle  niceties. 

Nevertheless,  to  some  men  I  speak  common 
thuigs,  to  others  things  special ;  to  some  I  gently 

1  Zeph.  i.  [12.]  1  Cor.  iv.  [5.] 


% 


2 1 6  Of  Useless  Self- Annoyance. 

show  Myself  in  signs  and  figures,  whilst  to  some 
I  reveal  mysleries  in  much  light. 

The  voice  of  books  is  indeed  one,  but  it  informs 
not  all  alike ;  for  inwardly  I  am  the  teacher  of 
the  Truth,  the  searcher  of  the  heart,  the  discerner 
of  the  thoughts,  the  promoter  of  the  actions,  dis- 
tributing to  every  man  as  I  shall  judge  meet. 


CHAP.   XLIV. 

OF    NOT   FETCHING    TROUBLE     TO    OURSELVES 
FROM    OUTWARD    THINGS. 

MY  son,  in  many  things  it  is  thy  duty  to  be 
ignorant,  and  to  esteem  thyself  as  one  dead 
upon  the  earth,  and  to  whom  the  whole  world  is 
crucified.-^ 

Many  things  too  there  are  which  it  is  thy  duty 
to  pass  by  with  a  deaf  ear,  that  so  thou  mayest  be 
more  mindful  of  those  which  belong  unto  thy 
peace. 

It  is  more  profitable  to  turn  away  one's  eyes 
from  unpleasing  subjects,  and  to  leave  each  per- 
son to  his  own  opinion,  than  to  give  attendance  to 
contentious  discourses. 

If  all  stand  well  betwixt  God  and  tliee,  and 
thou  hast  His  judgment  in  thy  mind,  thou  shalt 
very  easily  endure  to  be  as  one  defeated. 

1  Gal.  vi.  [14.] 


Of  Trusting  Others  too  Hastily.         217 

2.  0  Lord,  to  Avliat  a  pass  are  we  come !  Be- 
hold, we  bewail  a  temporal  loss,  for  a  pitiful  gain 
we  toil  and  run ;  Avliile  the  spiritual  harm  we  incur 
is  forgotten,  and  hardly  at  last  do  we  retm'n  [to  a 
sense  of  it]. 

That  which  little  or  nothing  profiteth,  is  minded, 
and  that  which  is  especially  necessary,  is  negligent- 
ly passed  over ;  because  tlie  whole  man  doth  slide 
off  to  external  things,  and  unless  he  speedily  re- 
cover himself,  he  settleth  down  in  them,  and  that 
willingly. 


CHAP.   XLV. 

THAT  CREDIT  IS  NOT   TO  BE  GIVEN  TO  ALL,  AND 
THAT  MAN  IS  PRONE    TO    OFFEND   IN   WORDS. 

GRANT  me  help,  O  Lord,  in  tribulation,  for 
vain  is  the  help  of  man !  ^ 

How  often  have  I  not  met  with  faithfulness 
there,  where  I  thought  myself  sure  of  it ! 

How  often  too  have  I  found  it  there,  where 
beforehand  I  least  expected  it ! 

It  is  vain  therefore  to  have  hope  in  men  ;  but 
the  salvation  of  the  righteous  is  in  Thee,  0  God ! 

Blessed  be  Thou,  O  Lord  my  God,  in  all  things 
that  befall  us. 

We  are  weak  and  unstable ;  quickly  are  we 
deceived  and  quite  changed. 

1  Tsalm  Lx:.  [11.] 


2l8         Of  Trusting    Others  too  Hastily. 

2.  Who  is  he,  that  is  able  in  all  things  so  warily 
and  circumspectly  to  keep  himself,  as  never  to  come 
into  any  deception  or  perplexity  ? 

But  he  that  trusteth  in  Thee,  O  Lord,  and  seek- 
etli  Thee  with  a  smgle  heart,  doth  not  so  easily 
.  slip.^ 

And  if  he  fall  into  any  tribulation,  be  he  never 
so  much  entangled,  yet  shall  he  quickly  either 
through  Thee  be  delivered,  or  by  Thee  be  com- 
forted ;  for  Tliou  wilt  not  forsake  him  that  hopeth 
in  Thee  even  to  the  end. 

A  friend  is  rare  to  be  found  that  continueth 
faithful  in  all  his  friend's  distresses. 

Thou,  0  Lord,  even  Thou  alone  art  most  faith- 
ful at  all  times,  and  there  is  none  other  like  unto 
Thee. 

o.  O  how  wise  was  that  holy  soul  which  said, 
"  My  mind  is  firmly  settled,  and  is  gromided  in 
Clmst.* 

If  thus  it  w^ere  with  me,  the  fear  of  man  would 
not  so  easily  vex  me,  nor  darts  of  words  move  me. 

Who  has  the  power  to  foresee,  who  to  guard 
against,  all  future  evils?  If  even  when  we  do 
foresee  things,  they  oftentimes  hurt  us,  how  can 
unforeseen  evils  otherwise  than  grievously  wound 
us  ? 

But  wretch  as  I  am,  why  have  I  not  foreseen 
better  for  myself?  why  too  have  I  so  easily  given 
credit  to  others  ? 

1  Prov.  X.  [29.]  *  See  Note  [R] 


Of  Trusting   Others  too  Hastily.        219 

But  we  are  men,  nothing  else  but  frail  men, 
even  though  by  many  we  were  to  be  reputed  and 
called  Angels. 

Whom  shall  I  trust,  0  Lord  ?  whom  shall  I 
trust  but  Thee  ?  Thou  art  the  Truth,  which  nei- 
ther doth  deceive,  nor  can  be  deceived. 

And  on  the  other  side,  "  every  man  is  a  liar,"  ^ 
weak,  inconstant,  and  subject  to  fall,  especially  in 
words ;  and  therefore  we  must  scarce  ever  imme- 
diately give  credit  to  that  which  on  the  lace  of  it 
seemeth  to  sound  right. 

4.  0  with  what  wisdom  hast  Thou  warned  us 
to  beware  of  men ;  and,  that  a  man's  foes  are  they 
of  his  own  household ;  -  and  not  to  give  credit,  if 
one  should  say,  Lo  here,  or  Lo  there. 

My  hurt  has  been  my  instructor,  and  I  wish  it 
may  make  me  more  cautious,  and  not  more  unwise. 

"  Be  wary,"  saith  one,  "  be  wary,  keep  to  thy- 
self what  1  say  to  thee ; "  and  whilst  I  hold  my 
peace,  and  think  it  is  secret,  he  cannot  himself 
keep  that  which  he  desired  me  to  keep,  but  pres- 
ently betrays  both  me  and  himself,  and  is  gone. 

From  such  mischief-making,  reckless  persons 
protect  Thou  me,  O  Lord,  that  I  neither  fall  into 
their  hands,  nor  ever  commit  such  things  myself. 

Grant  me  to  observe  truth  and  constancy  in  my 
words,  and  remove  far  from  me  a  crafty  tongue. 

What  I  am  not  willing  to  suffer  I  ought  by  all 
means  to  beware  of  douig. 

1  Rom.  iii.  [4.]  2  Mic.  vii.  [U.] 


220        Of  Receiving   Calumnies  Aright. 

5.  O  how  good  is  it  and  tending  to  peace,  to  be 
silent  about  other  men,  and  not  to  believe  indiffer- 
ently all  that  is  said,  nor  too  easily  to  hand  on 
reports.-^ 

[Also  it  is  good]  to  lay  one's  self  open  to  few ; 
and  ever  to  be  seeking  after  Thee  as  the  beholder 
of  the  heart :  - 

And  iiot  to  be  carried  about  with  every  wind  of 
words,  but  to  desire  that  all  things  both  within  and 
without  be  accomplished  according  to  the  pleasure 
of  Thy  will. 

How  safe  is  it,  for  the  keeping  of  heavenly  Grace, 
to  avoid  appearances,  and  not  to  seek  those  things 
which  seem  to  cause  admiration  abroad ;  but  to 
pursue  mth  all  diligence  the  things  which  bring 
amendment  of  life  and  godly  zeal. 

6.  How  many  have  been  the  worse  for  having 
their  virtue  known  and  over-hastily  commended  ! 

How  truly  profitable  hath  grace  been  when  pre- 
served in  silence,  in  this  frail  life,  which  we  are 
told  is  all  temptation,  and  warfare ! 


CHAP.   XL VI. 


OF  PUTTING    OUR    TRUST  IN   GOD    WHEN  EVIL 
WORDS  ARISE. 


M 


Y  son,  stand  steadily,  and  put  thy  trust   in 
Me  ; "  for  what  are  words,  but  words  ? 


I  Prov.  XXV.  [9.]      2  Isaiah  xxvi.  [3.]      8  Psalm  xxxvii.  [3.] 


Of  Receiving   Calumnies  Aright.        22 1 

They  fly  through  the  air,  but  a  stone  they  can- 
not hurt. 

If  thou  art  guilty,  think  that  tliou  wouldest 
gladly  amend  thyself ;  if  conscience  reproach  thee 
not,  consider  that  thou  wouldest  gladly  suffer  this 
for  God's  sake. 

Little  enough  it  is  to  suffer  sometimes  from 
words,  since  thou  hast  not  yet  the  courage  to  en- 
dure hard  stripes. 

And  why  do  such  small  matters  go  to  thy  heart, 
but  because  thou  art  yet  carnal,  and  regardest  men 
more  than  thou  oughtest  ? 

For  it  is  because  thou  art  afraid  of  being 
despised,  that  thou  art  unwilling  to  be  reproved 
for  thy  faults,  and  seekest  the  shelter  of  ex- 
cuses. 

2.  But  look  better  into  thyself,  and  thou  shalt 
acknowledge  that  the  world  is  yet  alive  in  thee, 
and  a  vain  desire  to  please  men. 

For  when  thou  shrinkest  from  being  abased  and 
confounded  for  thy  faults,  it  is  evident  thou  art 
neither  truly  humble,  nor  truly  dead  to  the  world, 
nor  the  world  crucified  to  thee. 

But  do  thou  give  diligent  ear  to  My  word,  and 
thou  shalt  not  care  for  ten  thousand  words  spoken 
by  men. 

Behold,  if  all  should  be  spoken  against  thee  that 
could  be  most  maliciously  invented,  what  would 
it  hurt  thee,  if  thou  wouldst  suffer  it  to  pass  en- 
tirely away,  and  make  no  more  reckoning  of  it 


222        Of  Receiving   Calumnies  Aright. 

than  of  a  mote?  could  it  pluck  so  much  as  one 
hair  from  thy  head  ?  ^ 

3.  But  he  that  hath  no  heart  within  him,  nor 
hath  God  before  his  eyes,  is  easily  moved  with  a 
word  of  dispraise. 

Whereas  he  that  trusteth  in  Me,  and  hath  no 
wish  to  confide  in  his  own  judgment,  shall  be  free 
from  the  fear  of  men. 

For  I  am  the  judge  '^  and  the  discerner  of  all 
secrets  :  I  well  understand  how  the  matter  passed  ; 
I  know  him  that  offereth  the  injury,  and  him  that 
suffereth  it. 

From  Me  proceeded  that  word;  by  My  per- 
mission this  hath  happened ;  that  the  thoughts  of 
many  hearts  be  revealed.^ 

I  shall  judge  the  guilty,  and  the  innocent ;  but 
by  a  secret  judgment  I  have  thought  fit  before- 
hand to  prove  them  both. 

4.  The  testimony  of  men  oftentimes  deceiveth : 
My  judgment  is  true  ;  it  shall  stand,  and  shall  not 
be  overthrown: 

It  commonly  lieth  hid,  and  is  manifest  but  to 
few,  and  that  in  special  cases  :  yet  it  never  erreth, 
nor  can  err,  although  to  the  eyes  of  the  foolish  it 
may  seem  not  right. 

To  Me  therefore  men  ought  to  have  recom'se 
in  every  judgment,  and  not  to  lean  on  their  own 
opinion. 

1  Matt.  X.  [30.]    Luke  xii.  [7.] 

2  Psalm  vii.  [8.]  8  Luke  ii.  [35.] 


Of  Receiving   Calumnies  Aright.       223 

For  the  just  man  will  not  b6  disturbed,^  what- 
soever befalleth  him  from  God.  Even  if  an  unjust 
charjre  be  brousrht  ao:ainst  him,  he  will  not  much 
care. 

Nor  again  will  he  vainly  exult,  if  through  others 
he  be  justly  vindicated. 

For  he  considereth  that  I  am  He  that  searcheth 
the  hearts  and  reins,^  and  do  judge  not  according 
to  the  outward  face  and  human  appearance. 

For  oftentimes  that  in  My  sight  is  found  worthy 
of  blame,  which  in  the  judgment  of  men  is  thought 
to  be  commendable. 

5.  0  Lord  God,  the  just  Judge,  strong  and 
patient.  Thou  who  knowest  the  frailty  and  wicked- 
ness of  men,  be  Thou  my  strength,  and  all  my  con- 
fidence, for  mine  own  conscience  sufficeth  me  not. 

Thou  knowest  what  I  know  not ;  and  therefore 
under  all  blame  I  ought  to  humble  myself,  and  to 
bear  it  meekly. 

Of  Thy  mercy  then  forgive  me  whenever  I  have 
acted  otherwise,  and  when  the  next  trial  comes, 
grant  me  the  grace  of  more  thorough  endurance. 
Because  better  to  me  is  Thine  overflowing  pity  for 
the  obtaining  of  pardon,  tlian  any  fancied  right- 
eousness of  my  own  to  ward  off  the  latent  misgiv- 
ings of  conscience. 

Although  I  know  nothing  by  myself,^  yet  I  can- 

1  Prov.  xii.  [13.]  2  Psalm  vii.  [9.]     Rev.  il.  [23.] 

3  1  Cor.  iv.  [4.] 


224  ^f  ^if^  Everlasting. 

not  hereby  justify  myself;  for  without  Thy  mercy, 
ill  Thy  sight  shall  no  man  livmg  be  justified.^ 


CHAP.   XLVn. 

THAT   ALL    GRIEVOUS   THINGS  ARE   TO    BE  EN- 
DURED  FOR    THE  SAKE    OF  ETERNAL  LIFE. 

MY  son,  be  not  wearied  out  by  the  labors  which 
thou  hast  undertaken  for  My  sake,  nor  let 
tribulations  cast  thee  down  ever  at  all ;  but  let  My 
promise  strengthen  and  comfort  thee  under  every 
circumstance. 

I  am  well  able  to  reward  thee,  above  all  measure 
and  degree. 

Thou  shalt  not  long  toil  here,  nor  always  be 
oppressed  with  griefs. 

Wait  a  little  while,  and  thou  shalt  see  a  speedy 
end  of  thine  evils. 

There  will  come  an  hour  when  all  labor  and 
trouble  shall  cease. 

Poor  and  brief  is  all  that  which  passeth  away 
with  time. 

2.  Do  [in  earnest]  what  thou  doest ;  labor  faith- 
fully in  My  vineyard  ;  ^  I  will  be  thy  recompense. 

Write,  read,  chant,  mourn,  keep  silence,  pray, 
endure  crosses  manfully ;  life  everlasting  is  worth 
all  these  conflicts,  and  greater  than  these. 

1  Psalm  cxiiii.  [2.]  2  Matt.  xx.  [7.] 


Of  Life  Everlasting. 


225 


Peace  shall  come  in  one  day  wliicli  is  kIlo^^•n 
unto  the  Lord,  and  it  shall  be  not  day  nor  night,^ 
(that  is,  of  this  present  time,)  but  unceasing  light, 
infinite  brightness,  steadfast  peace,  and  secure  rest. 

Then  thou  slialt  not  say,  "  Who  shall  deliver  me 
from  the  body  of  this  death  ?  "  -  nor  cry,  "  Woe  is 
me,  that  my  sojourning  is  prolonged  ! "  ^  for  death 
shall  be  cast  down  headlong,  and  there  shall  be 
salvation  which  can  never  fail,  no  more  anxiety, 
blessed  joy,  society  sweet  and  noble. 

o.  O  if  thou  liadst  seen  the  everlasting  crowns 
of  the  Saints  in  heaven,^  and  with  how  great  glory 
they  now  rejoice,  who  once  were  esteemed  by  the 
world  as  contemptible,  and  in  a  mamier  unworthy 
of  life  itself;  truly  thou  wouldest  forthwith  humble 
thyself  even  to  the  earth,  and  wouldest  rather  seek 
to  be  under  all,  than  to  have  command  so  much  as 
over  one. 

Neither  wouldest  thou  long  for  this  life's  pleasant 
days,  but  rather  wouldst  rejoice  to  suffer  affliction 
for  God,  and  esteem  it  thy  greatest  gain  to  be  re- 
puted as  nothing  amongst  men. 

4.  O  if  thou  hadst  a  relishing  of  these  things, 
and  didst  suffer  them  to  sink  into  the  bottom  of 
thy  lieaft,  how  couldest  thou  dai-e  so  much  as  once 
to  complain? 

Are  not  all  painful  labors  to  be  endured  for  the 
sake  of  life  eternal  ? 


1  Zech.  xiv.  [7.] 
3  Psalm  cxx.  [5.] 
15 


2  Rom.  vii.  [24.] 

4  Wisd.  iii.  [1-9.]  v.  [16.] 


226  Of  the  Happiness  of  Heaven. 

It  is  no  small  matter  to  lose  or  to  gain  the 
Kingdom  of  God. 

Lift  up  thy  face  therefore  unto  Heaven  ;  behold, 
I  and  all  My  saints  with  Me,  who  in  this  world  had 
great  conflicts,  do  now  rejoice,  are  now  comforted, 
now  secure,  now  at  rest,  and  shall  remain  with  Me 
everlastingly  in  the  Kingdom  of  My  Father. 


CHAP.   XL VIII. 

OF   THE  DAY  OF  ETERNITY,  AND    THIS  LIFE'S 
STRAITNESSES. 

OMOST  blessed  mansion  of  the  City  which  is 
above !  ^  O  most  clear  day  of  eternity,  which 
night  obscureth  not,  but  the  highest  Truth  ever 
enlighteneth  !  O  day  ever  joyful,  ever  secure,  and 
never  changing  into  a  contrary  state  ! 

O  that  that  day  might  once  appear,  and  that  all 
these  temporal  things  were  at  an  end ! 

To  the  Saints  indeed  it  shineth  glowing  w^ith 
uninterrupted  brightness,  but  to  those  who  are 
pilgrims  on  the  earth  it  appeareth  only  afar  off, 
and  as  through  a  glass. 

2.  The  Citizens  of  Heaven  do  know  h^  joyful 
that  day  is,  but  the  banished  children  of  Eve  be- 
wail the  bitterness  and  tediousness  of  this. 

The  days  of  this  life  are  few  and  evil,^  full  of 
Borrows  and  straitnesses. 

1  Rev.  xxi.  [2.]  2  Job  vii. 


Of  the  Happiness  of  Heaven.  227 

Here  a  man  is  defiled  with  many  sins,  ensnared 
with  many  passions,  held  fast  by  many  fears,  racked 
■with  many  careS,  distracted  with  many  curiosities, 
entangled  with  many  vanities,  compassed  about  with 
many  errors,  worn  away  with  many  labors,  bur- 
dened with  temptations,  enervated  by  pleasures, 
tormented  with  want. 

3.  O  when  shall  these  evils  be  at  an  end  ?  when 
shall  I  be  delivered  from  the  miserable  bondage  of 
my  sins  ?  ^  when  shall  I  be  mindful,  0  Lord,  of 
Thee  alone  ?  ^  when  shall  I  fully  rejoice  in  Thee  ? 

When  shall  I  enjoy  true  liberty  without  all  im- 
pediments whatsoever,  without  all  trouble  of  mind 
and  body  ? 

When  shall  I  have  solid  peace,  peace  secure  and 
undisturbed,  peace  within  and  peace  without,  peace 
every  way  assured  ? 

O  merciful  Jesu,  when  shall  I  stand  to  behold 
Thee  ?  when  shall  I  contemplate  the  glory  of  Thy 
Kingdom?  Avhen  wilt  Thou  be  unto  me  all  in 
all? 

0  when  shall  I  be  with  Thee  in  Thy  Kingdom, 
which  Thou  hast  prepared  for  Thy  beloved  ones 
from  all  eternity  ? 

1  am  left,  a  poor  and  banished  man,  in  the  land 
of  mine  enemies,  where  there  are  daily  wars  and 
very  great  calamities. 

4.  Comfort  my  banishment,  assuage  my  sorrow  ; 
for  my  whole  desire  sigheth  after  Thee. 

1  Rom.  vii.  [24.]  2  pgalm  Ixxi.  [16.] 


228  Of  the  Happiness  of  Heaven. 


For  all  is  a  burden  to  me,  whatsoever  this 
world  ofFereth  for  consolation. 

I  long  to  enjoy  Thee  most  inwardly,  but  I  can- 
not attain  unto  it. 

My  desire  is,  that  I  may  be  wholly  given  up  to 
things  heavenly,  but  temporal  things  and  unmor- 
tified  passions  weigh  me  down. 

"With  the  mind  I  wish  to  be  above  all  things, 
but  with  the  flesh  I  am  enforced  agamst  my  will 
to  be  beneath  them. 

Thus,  unhappy  man  that  I  am,i  I  fight  against 
myself,  and  am  become  grievous  to  myself,  whilst 
my  spirit  seeketh  to  be  above,  and  my  flesh  to  be 
below. 

5.  O  what  do  I  inwardly  suffer,  whilst  in  my 
mind  I  dwell  on  things  Heavenly,  and  presently 
whilst  I  pray,  a  multitude  of  carnal  temi)tations 
and  thoughts  occur  to  me  !  O  my  God,  be  not 
Thou  far  from  me,  nor  turn  away  in  wrath  from 
Thy  servant.^ 

Cast  forth  Thy  lightning,  and  disperse  them  ; 
shoot  out  Thine  arrows,  and  let  all  the  imagina- 
tions of  the  Enemy  be  confounded. 

Gather  in  and  call  home  my  senses  unto  Thee ; 
make  me  to  forget  all  worldly  things ;  enable  me 
to  cast  away  speedily,  and  with  scorn,  all  vicious 
imaginations. 

Succor  me,  0  Thou  the  everlasting  Truth,  that 
no  vanity  may  move  me. 

1  Rom.  vii.  [24.]  viii.  [23.]  2  Psalm  Ixxi.  fl2.] 


Of  tlie  Happiness  of  Heaven.  229 

Come  to  me,  Thou  heavenly  sweetness,  and  let 
all  impurity  flee  from  before  Thy  face. 

Pardon  me  also,  and  in  piercy  deal  gently  with 
me,  as  often  as  in  jjrayer  I  think  on  aught  beside 
Thee. 

For  truly  I  must  confess,  that  I  am  wont  to 
yield  to  many  distractions. 

Thus  oi'ten  and  often  it  happens,  that  I  am  not 
where  I  am  bodily  standing  or  sitting,  but  rather 
there  I  am  whither  my  thoughts  do  carry  me. 

Where  my  thoughts  are,  there  am  I ;  and  com- 
monly tliere  are  my  thoughts  where  my  affection 
is. 

That  readily  occurs  to  me  which  naturally 
brings  delight,  or  by  custom  is  pleasing. 

6.  And  for  this  cause,  Thou  that  art  Truth  it- 
self hast  plainly  said,  "  For  where  thy  treasure 
is,  there  thy  heart  is  also."  ^ 

If  I  love  Heaven,  I  willingly  muse  on  Heavenly 
things. 

If  I  love  the  world,  I  rejoice  Avith.the  felicity 
of  the  world,  and  grieve  for  the  adversity  thereof. 

If  I  love  the  flesh,  I  shall  be  constantly  imagin- 
ing those  things  that  are  j^leasing  to  the  flesh. 

If  I  love  the  Spirit,  I  shall  delight  to  think  on 
things  spiritual. 

For  M'hatsoever  I  love,  thereof  do  I  willingly 
speak  and  hear,  and  carry  home  with  me  the 
forms  [the  ideas  and  representations]  tliereof. 

1  Matt.  vi.  [21.] 


230      Of  the  Faithful  Christian'' s  Reward. 

But  blessed  is  the  man  ^  who  for  Thy  sake,  O 
Lord,  is  willing  to  part  with  all  creatures,  who 
does  violence  to  his  nature,  and  through  fervor 
of  the  Spirit  crucifieth  the  lust  of  the  flesh  ;  that 
so  with  a  serene  conscience  he  may  offer  pure 
prayers  unto  Thee,  and  all  earthly  things  both 
outwardly  and  inwardly  being  excluded,  he  may 
be  meet  to  be  admitted  into  the  Angelical  choirs. 


CHAP.  XLIX. 

OF  THU  DESIRE  OF  EVERLASTING  LIFE,  AND  HOW 

GREAT  REWARDS  A^E  PROMISED  TO  THOSE 

THAT  STRIVE  RESOLUTELY. 

"il/TY  son,  when  thou  perceivest  the  desire  of 
-^*-*-  eternal  bliss  to  be  poured  on  thee  from 
above,  and  longest  to  depart  out  of  the  tabernacle 
of  the  body,  that  thou  mayest  be  able  to  contem- 
plate My  brightness,  without  shadow  of  turning ; 
open  thy  heart  wide,  and  receive  this  holy  inspi- 
ration with  thy  whole  desire. 

Give  greatest  thanks  to  the  Heavenly  Goodness, 
which  treateth  thee  Avith  such  condescension,  visit- 
ing thee  mercifully,  stirring  thee  up  fervently,  sus- 
taining thee  powerfully,  lest  through  th Lne  own 
weight  thou  suik  down  to  earthly  things. 

For   thou   dost   not    obtam   this    by  thy  own 

1  Matt.  xix.  [12.] 


Of  the  Faithful  Christian'' s  Reward.     231 

thought  or  endeavor,  but  by  the  mere  condescen- 
sion of  Heavenly  grace  and  Divine  regard ;  to  the 
end  tliat  thou  mayest  make  further  progress  in 
all  virtue,  and  in  greater  humility,  and  prepare 
thyself  for  future  conflicts,  earnestly  striving  to 
cleave  unto  Me  with  the  whole  affection  of  thy 
heart,  and  to  serve  me  with  fervent  willingness. 

2.  My  son,  oftentimes  the  fire  burnetii,  but  the 
flame  asceudeth  not  up  without  smoke. 

So  likewise  the  desires  of  some  men  burn  tow- 
ards Heavenly  things,  and  yet  they  are  not  free 
from  temptation  of  carnal  affection. 

And  therefore  it  is  not  altogether  purely  for  the 
honor  of  God,  that  they  make  such  earnest  re- 
quests to  Him. 

Such  also  oftentimes  are  thy  desires,  which  thou 
hast  pretended  to  be  so  serious  and  earnest. 

For  those  [desires]  are  not  pure  and  perfect, 
which  are  tinctured  Avith  [the  love  of]  thine  own 
special  interest  and  advantage. 

3.  Ask  not  for  that  which  is  delightful  and 
profitable  to  thee,  but  for  that  which  is  acceptable 
to  ]Me,  and  tends  to  My  honor ;  for  if  thou  judg- 
est  aright,  thou  oughtest  to  prefer  and  Ibllow  My 
appointment,  rather  than  thine  own  desire,  or  any- 
thing whatever  that  is  to  be  desired. 

I  know  thy  desire,  and  have  oftentimes  heard 
thy  groanings. 

Already  thou  longest  to  be  in  the  glorious  lib- 
erty of  the  sons  of  God ;  already  dost  thou  delight 


232      Of  the  Faithful  OJiruiian's  Reward. 

in  [the  thought  of]  the  everlasting  habitation,  thy 
Heavenly  home  full  of  joy ;  but  that  hour  is  not 
yet  come  ;  still  there  remaineth  another  time,  and 
that  a  time  of  war,^  a  time  of  labor  and  of  trial. 

Thou  desirest  to  be  filled  with  the  Chiefest 
Good,  but  thou  canst  not  attain  it  just  yet. 

I  AM  He  ;  wait  thou  for  Me  (saith  the  Lord) 
until  the  Kingdom  of  God  shall  come. 

4.  Thou  art  still  to  be  tried  upon  earth,  and  to 
be  exercised  in  many  things. 

Comfort  shall  be  sometimes  given  thee,  but  the 
abundant  fulness  thereof  shall  not  be  granted. 

Take  courage  therefore,  and  be  valiant  -  as  well 
in  doing  as  in  suffering  things  contrary  to  nature. 

It  is  thy  duty  to  put  on  the  new  Man,^  and  to 
be  changed  into  another  person. 

It  is  thy  duty  oftentimes  to  do  what  thou 
wouldst  not ;  thy  duty  too  to  leave  undone  what 
thou  wouldst  do. 

That  which  pleascth  others,  shall  go  well  for- 
Avard  ;  that  which  pleascth  thee,  shall  not  speed. 

That  which  others  say,  shall  be  heard  ;  what 
thou  sayest,  shall  be  accounted  nothing  :  Others 
shall  ask  and  shall  receive  ;  thou  shalt  ask  but 
shalt  not  obtain. 

5.  Others  shall  be  great  in  the  praise  of  men, 
but  about  thee  there  shall  be  nothinjr  said. 

To  others  this  or  that  shall  be  committed,  but 
tliou  shalt  be  accounted  of  no  use. 

i  Job  vii.  [l.J  -^  Joshua  i.  [7]  3  Epli.  iv.  [24.] 


Of  the  Faithful  ChristiarCs  Reward.     233 

At  this  nature  will  sometimes  be  troubled,  and 
it  is  a  great  thing  if  thou  bear  it  with  silence. 

In  these  and  many  such  like  [instances],  the 
faitlifiil  servant  of  the  Lord  is  wont  to  be  tried, 
how  far  he  can  deny  and  break  himself  in  all 
things. 

There  is  scarcely  anything  wherein  thou  hast 
such  need  to  die  [to  thyself],  as  in  seeing  and 
suflering  those  things  that  are  adverse  to  thy  will ; 
especially  when  that  is  commanded  to  be  done 
which  seemeth  unto  thee  mconvenient,  or  use- 
less. 

And  l)ecause  thou  being  under  authority  darest 
not  resist  the  higher  power,  therefore  it  seems 
hard  to  thee  to  walk  at  another's  beck,  and  to 
give  up  all  thine  own  opinion. 

6.  But  consider.  My  son,  the  fruit  of  these 
labors,  the  end  near  at  hand,  and  the  reward  ex- 
ceeding great ;  and  thou  wilt  not  grudge  to  bear 
them,  rather  thou  wilt  have  the  strongest  comfort 
of  thy  patience. 

For  instead  of  that  little  of  thy  Avill,  which  now 
thou  so  readily  forsakest,  thou  shalt  always  have 
thy  will  in  Heaven. 

There  surely  thou  shalt  find  all  that  thou  may- 
est  wish,  all  that  thou  shalt  be  able  to  desire. 

There  thou  shalt  have  within  thy  reach  all 
good,  without  fear  of  losing  it. 

Tiicre  shall  tliy  will  be  ever  one  with  Me  ;  it 
shall  not  covet  any  outward  or  private  thing. 


2  2 A.      Of  the  Faithful  Christian's  Reward. 

There  none  shall  withstand  thee,  no  man  shall 
complain  of  thee,  no  man  hinder  thee,  nothing  come 
in  thy  way  ;  but  all  things  thou  canst  desire  shall 
be  there  together  present,  and  refresh  thy  whole 
affection,  and  fill  it  up  to  the  brim. 

There  I  will  give  thee  glory  for  the  reproach 
which  here  thou  sufferedst,  the  garment  of  praise 
for  heaviness,  for  the  lowest  place  a  kingly  throne 
forever. 

There  shall  the  fruit  of  obedience  appear,  the 
labor  of  repentance  shall  rejoice,  and  humble  sub- 
jection shall  be  gloriously  crowned. 

7.  At  present  then  bend  thyself  humbly  under 
all,  and  care  not  who  said  this  or  commanded  it. 

But  take  especial  care,  that  whether  thy  supe- 
rior, or  thy  inferior,  or  thine  equal,  .require  any- 
thing of  thee,  or  [even]  insinuate  [their  desire], 
thou  take  it  all  in  good  part,  and  with  a  sincere 
will  endeavor  to  fulfil  it. 

Let  one  seek  this,  another  that ;  let  this  man 
glory  in  this,  the  other  in  that,  and  be  praised  a 
thousand  thousand  times;  but  do  thou  rejoice 
neither  in  this,  nor  in  that,  but  in  the  contempt 
of  thyself,  and  in  the  good  pleasure  and  honor  of 
Me  alone. 

This  is  Avhat  thou  art  to  wish,  that  whether  it 
be  by  life  or  by  death,  God  may  be  always  glori- 
fied in  thee. 


Of  Comfort  for  the  Desolate.        .   235 


CHAP.   L. 

HOW  A  DESOLATE  PERSON  OUGHT   TO    OFFER 
HIMSELF  INTO    THE  HANDS   OF    GOB. 

OLORD  God,  Holy  Father,  be  Thou  blessed 
both  now  and  for  evermore,  because  as  Thou 
wilt,  so  is  it  done,  and  what  Thou  doest  is  good. 

Let  Thy  servant  rejoice  in  Thee,  not  in  himself, 
nor  in  anything  else  ;  for  Thou  alone  art  the  true 
gladness,  Thou  art  my  hope  and  my  crown,  Thou 
art  my  joy  and  my  honor,  O  Lord. 

What  hath  Thy  servant,  but  what  he  hath  re- 
ceived from  Thee,^  even  without  any  merit  of  his  ? 

Thine  are  all  things,  both  what  Thou  hast  given, 
and  what  Thou  hast  made. 

I  am  poor,  and  in  troubles,  from  my  youth  ;  ^ 
and  my  soul  is  sorrowful  sometimes  even  unto 
tears  ;  sometimes  also  my  spirit  is  of  itself  dis- 
quieted by  reason  of  impending  sufferings. 

2.  I  long  after  the  joy  of  Peace,  the  peace  of 
Thy  children  I  earnestly  crave,  who  are  fed  by 
Thee  in  the  light  of  Thy  comfort. 

If  Thou  give  peace,  if  Thou  pour  into  me  holy 
joy,  the  soul  of  Thy  servant  shall  be  full  of  mel- 
ody, and  shall  become  devout  in  Thy  praise. 

But  if  Thou  withdraw  Thyself,  (as  too  many 
times  Thou  dost.)  he  will  not  be  able  to  run  the 
way  of  Thy  commandments ;  but  rather  he  will 

1  1  Cor.  iv.  [7.]  2  Psalm  Ixxxviii.  [15.] 


•J.   ^ 


236  Of  Comfort  for  the  Desolate. 

bow  his  knees,  and  smite  his  breast,  because  it  is 
not  now  with  him  as  it  was  in  times  past,  when 
Thy  candle  shined  upon  his  head,  and  under  the 
shadow  of  Thy  wings  he  was  protected  from  the 
temptations  which  assaulted  him. 

3.  O  righteous  Father,  and  ever  to  be  praised, 
the  hour  is  come  that  Thy  servant  is  to  be  proved. 

O  beloved  Father,  meet  and  right  it  is  that  in 
this  hour  Thy  servant  should  suffer  something  for 
Thy  sake. 

O  Father,  evermore  to  be  honored,  the  hour  is 
come,  which  from  all  eternity  Thou  didst  foreknow 
should  come  ;  that  for  a  short  time  Thy  servant 
should  outwardly  be  oppressed,  but  inwardly  should 
ever  live  with  Thee. 

[The  hour  is  come]  that  he  should  be  for  a  little 
while  held  cheajD,  and  humbled,  and  in  the  sight  of 
men  should  fail,  and  be  wasted  with  sufferings  and 
languors ;  that  he  may  rise  again  with  Thee  in  the 
morning  dawn  of  the  new  Light,  and  be  glorified 
in  Heaven. 

Holy  Father,  Thou  hast  so  appointed  it,  and  so 
wilt  have  it ;  and  that  is  fulfilled  which  Thyself 
hast  commanded. 

4.  For  this  is  a  flivor  to  Thy  friend,  for  Thy 
love  to  suffer  and  be  afilicted  in  the  world ;  how 
often  soever,  and  by  whom  soever,  and  in  what 
way  soever  Thou  j^erraittest  it  to  befall  him. 

Without  Thy  counsel  and  providence,  and  with- 
out cause,  notliing  cometli  to  pass  in  the  earth. 


Of  Comfort  for  the  Desolate.  il^l 

It  is  good  for  me,  Lord,  that  Thou  hast  humbled 
me,^  that  I  may  learn  Thy  righteous  judgments, 
and  may  cast  away  all  haughtiness  of  heart,  and 
all  presumptuousness. 

It  is  profitable  for  me,  that  shame  hath  covered 
my  face,  that  I  may  seek  to  Thee  for  consolation 
rather  than  to  men. 

I  have  learned  also  hereby  to  dread  Thy  un- 
searchable judgments,  Avho  afflictest  the  just  with 
the  wicked,  though  not  without  equity  and  justice. 

5.  I  give  Thee  thanks,  for  that  Thou  hast  not 
spared  my  sins,  but  hast  Avorn  me  doAvn  with  bit- 
ter stripes,  inflicting  sorrows  and  sending  anxie- 
ties upon  me  within  and  without. 

There  is  none  else  under  Heaven  who  can  com- 
fort me,  but  Thou  only,  O  Lord  my  God,  the  Heav- 
enly Physician  of  souls,  who  strikest  and  heal- 
est,  who  bringest  down  to  hell  and  bringest  back 
again.^ 

Thy  discipline  over  me,  and  Thy  very  rod  it- 
self shall  instruct  me. 

6.  Behold,  O  beloved  Father,  I  am  in  Thy 
hands,  I  bow  myself  under  the  rod  of  Thy  correc- 
tion. 

Smite  my  back  and  my  neck,  that  so  I  may 
bend  my  crookedness  to  Thy  will. 

Make  me  a  dutiful  and   humble   disciple,  (as 
Thou  art  wont  to  be  kind,)  that  I  may  be  ever 
ready  to  go,  if  Thou  dost  but  beckon  to  me. 
1  Psalin  cxix.  [71.]  2  Job.  xiii.  [2.]    Psalm  xviii.  [16.] 


2  ?8  Of  Comfort  for  the  Desolate. 

Unto  Thee  I  commend  myself  and  all  that  is 
mine,  to  be  corrected :  better  it  is  to  be  punished 
here,  than  hereafter. 

Thou  knowest  all  things  generally,  and  also  each 
separately,  and  there  is  nothing  in  man's  conscience 
which  can  be  hidden  from  Thee. 

Before  things  are  done,  Thou  knowest  that  they 
will  come  to  pass ;  and  Thou  hast  no  need  that  any 
should  teach  or  admonish  Thee  of  what  is  going  on 
here  on  the  earth. 

Thou  knowest  what  is  expedient  for  my  spiritual 
progress,  and  how  greatly  tribulation  serves  to  scour 
off  the  rust  of  sins. 

Do  with  me  according  to  Thy  desired  good  pleas- 
ure, and  disdain  me  not  for  my  sinful  life,  known 
to  none  so  thoroughly  and  clearly  as  to  Thee  alone. 

7.  Grant  me,  O  Lord,  to  know  that  which  is 
worth  knowing,  to  love  that  which  is  worth  loving, 
to  praise  that  which  pleaseth  Thee  most,  to  esteem 
that  highly  which  to  Thee  is  precious,  to  abhor 
that  which  in  Thy  sight  is  filthy  and  unclean. 

Suffer  me  not  to  judge  according  to  the  sight  of 
the  outward  eyes,  nor  to  give  sentence  according 
to  the  hearmg  of  the  ears  of  ignorant  men ;  but 
with  a  true  judgment  to  discern  between  things 
visible  and  spiritual,  and  above  all  to  be  ever 
searching  after  the  good  pleasure  of  Thy  will. 

8.  The  minds  of  men  are  often  deceived  in  their 
judgments ;  the  lovers  of  the  world  too  are  de- 
ceived in  loving  only  thmgs  visible. 


Of  Comfort  in  Hiimhle  Employ  lehts.      239 

What  is  a  man  ever  the  belter  for  being  by  man 
esteemed  great? 

Tlie  deceitful  in  flattering  the  deceitful,  the  vain 
man  in  extolling  the  vain,  the  blind  in  commending 
the  blind,  the  weak  in  magnifying  the  weak,  deceiv- 
etli  him ;  and  in  truth  doth  rather  put  him  to 
shame,  while  he  so  vainly  praiseth  him. 

"  For  what  every  one  is  in  Thy  sight,  that  is  he, 
and  no  more,"  saith  humble  St.  Francis.* 


CHAP.  LI. 

THAT  A  MAN  OUGHT   TO  EMPLOY  HIMSELF  IN 

WORKS   OF  HUMILITY,    WHEN  STRENGTH  IS 

WANTING  FOR    HIGHER  EMPLOYMENTS. 

II TY  son,  thou  art  not  able  always  to  continue  in 
■^^-^  the  more  fervent  desire  of  all  that  is  virtu- 
ous, nor  to  persist  in  the  higher  pitch  of  contem- 
plation ;  but  thou  must  needs  sometimes  by  reason 
of  original  corruption  descend  to  mferior  things, 
and  bear  the  burden  of  this  corruptible  life,  though 
against  thy  will,  and  with  wearisomeness. 

As  long  as  thou  carriest  a  mortal  body,  thou 
shalt  feel  weariness  and  heaviness  of  heart. 

Thou  oughtest  therefore  in  the  flesh  oftentimes 
to  bewail  the  burden  of  the  flesh ;  for  that  thou 
canst  not  employ  thyself  unceasingly  in  spmtual 
studies  and  divine  contemplation. 

*  See  Note  [E.] 


240      Of  the  Comfort  of  a  Contrite  Heart. 

2.  Then  it  is  expedient  for  tliee  to  flee  to  hum- 
ble and  exterior  works,  and  to  refresh  thyself  with 
good  actions  ;  to  expect  with  a  firm  confidence  My 
coming  and  Heavenly  visitation  ;  to  bear  patiently 
thy  banishment  and  the  dryness  of  thy  mind,  till 
I  shall  again  visit  thee,  and  set  thee  free  from  all 
anxieties. 

For  I  will  cause  thee  to  forget  thy  painful  toils, 
and  to  enjoy  thorough  unvard  quietness. 

I  will  spread  open  before  thee  the  pleasant 
fields  of  the  Scriptures,  that  with  an  enlarged 
heart  thou  mayest  begin  to  run  the  way  of  My 
commandments. 

And  thou  wilt  say,  "  The  sufferings  of  this  pres- 
ent time  are  not  worthy  to  be  compared  with  the 
future  glory  that  shall  be  revealed  in  us.^ 


CHAP.  LIT. 

THAT   A   MAN  OUGHT   NOT   TO  ACCOUNT  HIMSELF 

AS  WORTHY  OF  COMFORT,  BUT  RATHER  AS 

DESERVING  OF  CHASTISEMENT. 

OLORD,  I  am  not  worthy  of  Thy  consolation, 
nor  of  any  spiritual  visitations ;  and  there- 
fore Thou  dealest  justly  with  me,  when  Thou 
leavest  me  poor  and  desolate. 

For  though  I  could  shed  a  sea  of  tears,  still  I 
should  not  be  worthy  of  Thy  consolation. 

1  Rom.  viii.  [18.] 


K"*" 


A. 


Of  the  Comfort  of  a  Contrite  Heart.     241 

I  am  not  then  worthy  of  anything  but  to  be 
scourged  and  piuiished  ;  because  grievously  and 
often  I  have  offended  Thee,  and  in  many  things 
have  greatly  sinned. 

Wherefore,  in  the  judgment  of  truth  and  reason, 
I  am  not  worthy  even  of  the  least  comfort. 

But  Thou,  O  gracious  and  merciful  God,  who 
wiliest  not  that  Thy  works  should  perish,  to  show 
the  riches  of  Thy  goodness  upon  the  vessels  of 
mercy,  vouchsafest  even  beyond  all  his  desert  to 
comfort  Thy  servant  above  the  mamier  of  men. 

For  Thy  consolations  are  not  like  to  the  dis- 
courses of  men. 

2.  What  have  I  done,  O  Lord,  that  Thou 
shouldest  bestow  any  heavenly  comfort  upon  me  ? 

I  remember  not  that  I  have  done  any  good,  but 
that  I  have  been  always  prone  to  sin,  and  slow  to 
amendment. 

This  is  true,  and  I  cannot  deny  it.  If  I  should 
say  otherwise,  Thou  wouldest  stand  against  me,^ 
and  there  would  be  none  to  defend  me. 

Wliat  have  I  deserved  for  my  sins,  but  hell  and 
everlasting  fire  ? 

I  confess  m  very  truth  that  I  am  worthy  of  all 
scorn  and  contempt,  nor  is  it  fit  that  I  should  be 
remembered  amongst  Thy  devout  servants. 

And  although  I  be  unwilling  to  hear  this,  yet 
notwithstanding  I  will  for  the  Truth's  sake  lay 
open  my  sins,  even  against  myself,  that  so  the 

1  Job  ix.  [2,  3.] 
16 


242      Of  the  Comfort  of  a  Contrite  Heart. 

more  readily  I  may  be  accounted  worthy  to  obtain 
Thy  mercy. 

3.  What  shall  I  say,  in  that  I  am  guilty,  and 
full  of  all  confusion  ? 

My  mouth  can  utter  nothing  but  this  word  only, 
"  I  have  sinned,  O  Lord  !  I  have  sinned ;  ^  have 
mercy  on  me,  pardon  me." 

Suffer  me  a  little,  that  I  may  bewail  my  griefs, 
before  I  go  into  the  land  of  darkness,  a  land 
covered  with  the  shadow  of   death.^ 

What  dost  Thou  so  much  require  of  a  guilty 
and  miserable  suuier,  as  that  he  be  contrite,  and 
that  he  humble  himself  for  his  offences  ? 

Of  true  contrition  and  humbling  of  the  heart 
ariseth  hope  of  forgiveness ;  the  troubled  con- 
science is  reconciled  [to  God]  ;  the  grace  which 
was  lost  is  recovered ;  man  is  preserved  from  the 
wrath  to  come  ;  and  God  and  the  penitent  soul 
meet  together  with  a  holy  kiss. 

4.  Humble  contrition  for  sins  is  an  acceptable 
sacrifice  unto  Thee,  0  Lord,'^  giving  forth  a  savor 
far  sweeter  in  Thy  sight  than  the  perfume  of 
frankincense. 

This  is  also  the  pleasant  ointment,^  which  Thou 
wouldest  should  be  poured  upon  Thy  sacred  feet ; 
for  a  contrite  and  humble  heart  Thou  never  hast 
despised.^ 

Here  is  the  place  of  refuge  from  the  angry  face 

1  Psalm  li.  2  Job  x.  [21.]  3  Psalm  li.  [17.] 

4  Luke  vii.  [38.]  6  Psalm  li.  [17.] 


Of  Deadness  to  Earthly  Affections.      243 

of  the  Enemy;  here  is  amended  and  washed  away- 
whatever  defilement  and  pollution  hath  been  any- 
where else  contracted. 


CHAP.  LIII. 

THAT  THE  GRACE  OF  GOD  DOTH  NOT  JOIN  ITSELF 
WITH  THOSE  WHO  RELISH  EARTHLY  THINGS. 

"jl/TY  son,  My  grace  is  precious,  it  sufFereth  not 
-^'J-  itself  to  be  mingled  with  external  things, 
nor  with  earthly  consolations. 

Thou  oughtest  therefore  to  cast  away  the  hin- 
drances of  Grace,  if  thou  desire  to  receive  the  in- 
fusion thereof. 

Look  out  for  a  secret  place  for  thyself,  love  to 
dwell  alone  with  thyself,  desire  the  conversation 
of  none  ;  but  rather  pom'  out  devout  prayer  unto 
God,  that  thou  mayest  keep  thy  mind  in  compmic- 
tion,  and  thy  conscience  pure. 

Esteem  thou  the  whole  world  as  nothing  ;  pre- 
fer attendance  upon  God  before  all  outward  things. 

For  thou  wilt  not  be  able  to  attend  upon  Me, 
and  at  the  same  time  to  take  delight  in  things 
transitory. 

It  is  meet  that  thou  remove  thyself  far  away 
from  acquaintance  and  dear  friends,^  and  keep 
thy  mind  void  of  all  temporal  comfort. 

So  the  blessed  Apostle  Peter  beseecheth,  that 
1  Matt.  xix.  [29.] 


244       ^f  Deadness  to  Earthly  Affections. 

the  faithful  of  Christ  would  keep  themselves  in 
this  world  as  strangers  and  pilgrims.^ 

2.  0  how  great  a  confidence  shall  he  have  at 
the  hour  of  death,  whom  no  affection  to  anything 
detaineth  in  the  world. 

But  what  it  is  to  have  a  heart  so  alienated  from 
all  thmgs,  the  sickly  mind  doth  not  as  yet  compre- 
hend ;  nor  doth  the  carnal  man  know  the  liberty 
of  the  spiritual  man. 

Notwithstanding  if  he  would  be  truly  spiritual, 
he  ousrht  to  renounce  as  well  those  Avho  are  far 
off,  as  those  who  are  near  unto  him,  and  to  beware 
of  no  man  more  than  of  himself. 

If  thou  perfectly  overcome  thyself,  thou  shalt 
very  easily  bring  all  else  under  the  yoke. 

The  perfect  victory  is,  to  triumph  over  our- 
selves. 

For  he  that  keepeth  himself  subject,  in  such 
sort  that  his  sensual  affections  be  obedient  to 
reason,  and  his  reason  in  all  things  obedient  to 
Me  ;  that  person  is  truly  conqueror  of  himself, 
and  lord  of  the  world. 

3.  If  thou  desire  to  mount  unto  this  height, 
thou  must  set  out  courageously,  and  lay  the  axe 
to  the  root,  that  thou  mayest  pluck  up  and  destroy 
the  hidden  inordinate  inclination  to  self,  and  all 
[love  of]  private  and  earthly  good. 

By  this  vicious  propensity  (namely,  man's  too 
inordinate  love  of  self)  every thmg  almost  is  up- 

1  1  Pet.  ii.  [11.] 


Of  the  Conflict  Between  Nature  and  Grace.     245 

held,  which  ought  thoroughly  to  be  overcome.  If 
this  evil  be  once  vanquished  and  subdued,  there 
Avill  presently  ensue  great  peace  and  tranquillity. 

But  because  few  labor  to  be  perfectly  dead  to 
themselves,  or  fully  go  forth  from  themselves, 
therefore  in  themselves  they  remain  entangled, 
nor  can  be  lifted  up  in  spirit  above  themselves. 

But  he  that  desireth  to  walk  freely  with  Me,  it 
is  necessary  that  he  mortify  all  his  corrupt  and 
inordinate  affections,  and  that  he  should  not  ear- 
nestly cleave  to  any  creature  with  particular  love. 


CHAP.  LIY. 

OF    THE    DIFFERENT   MOTIONS    OF    NATURE    AND 
GRACE. 

MY*  son,  mark  diligently  the  motions  of  Nature 
and  of  Grace  ;  for  in  a  very  contrary  and 
subtle  manner  do  they  move,  and  can  hardly  be 
distinguished  but  by  him  that  is  spiritually  and 
mwardly  enlightened. 

All  men  indeed  desire  that  which  is  good,  and 
pretend  somewliat  good  in  their  words  and  deeds ; 
and  therefore  under  the  show  of  good,  many  are 
deceived. 

Nature  is  crafty,  and  seduceth  many,  ensnareth 
and  deceiveth  them,  and  hath  always  self  for  her 
end  and  object : 


240      Of  tlie  Comfort  of  a  Contrite  Heart. 

2.  Then  it  is  expedient  for  tliee  to  flee  to  hum- 
ble and  exterior  Avorks,  and  to  refresh  thyself  with 
good  actions  ;  to  expect  with  a  firm  confidence  My 
coming  and  Heavenly  visitation  ;  to  bear  patiently 
thy  banishment  and  the  dryness  of  thy  mind,  till 
I  shall  again  visit  thee,  and  set  thee  free  from  all 
anxieties. 

For  I  will  cause  thee  to  forget  thy  painful  toils, 
and  to  enjoy  thorough  inward  quietness. 

I  will  spread  open  before  thee  the  pleasant 
fields  of  the  Scriptures,  that  with  an  enlarged 
heart  thou  mayest  begin  to  run  the  way  of  My 
commandments. 

And  thou  wilt  say,  "  The  sufferings  of  this  pres- 
ent time  are  not  worthy  to  be  compared  with  the 
future  glory  that  shall  be  revealed  in  us.^ 


CHAP.  LH. 

THAT   A   MAN  OUGHT   NOT   TO  ACCOUNT  HIMSELF 

AS  WORTHY  OF  COMFORT,  BUT  RATHER  AS 

DESERVING  OF  CHASTISEMENT. 

OLORD,  I  am  not  worthy  of  Thy  consolation, 
nor  of  any  spiritual  visitations ;  and  there- 
fore Thou  dealest  justly  with  me,  when  Thou 
leavest  me  poor  and  desolate. 

For  though  I  could  shed  a  sea  of  tears,  still  I 
should  not  be  worthy  of  Thy  consolation. 
1  Rom.  viii.  [18.] 


Of  the  Comfort  of  a  Contrite  Heart.     241 

I  am  not  then  worthy  of  anythmg  but  to  be 
scourged  and  punished  ;  because  grievously  and 
often  I  have  offended  Thee,  and  in  many  things 
have  greatly  sinned. 

Wherefore,  in  the  judgment  of  truth  and  reason, 
I  am  not  worthy  even  of  the  least  comfort. 

But  Thou,  O  gracious  and  merciful  God,  who 
wiliest  not  that  Thy  works  should  perish,  to  show 
the  riches  of  Thy  goodness  upon  the  vessels  of 
mercy,  vouchsafest  even  beyond  all  his  desert  to 
comfort  Thy  servant  above  the  mamier  of  men. 

For  Thy  consolations  are  not  like  to  the  dis- 
courses of  men. 

2.  What  have  I  done,  0  Lord,  that  Thou 
shouldest  bestow  any  heavenly  comfort  upon  me  ? 

I  remember  not  that  I  have  done  any  good,  but 
that  I  have  been  always  prone  to  sin,  and  slow  to 
amendment. 

This  is  true,  and  I  cannot  deny  it.  If  I  should 
say  otherwise,  Thou  wouldest  stand  against  me,^ 
and  there  would  be  none  to  defend  me. 

What  have  I  deserved  for  my  sins,  but  hell  and 
everlasting  fire  ? 

I  confess  in  very  truth  that  I  am  worthy  of  all 
scorn  and  contempt,  nor  is  it  fit  that  I  should  be 
remembered  amongst  Thy  devout  servants. 

And  although  I  be  unwilling  to  hear  this,  yet 
notwithstanding  I  will  for  the  Truth's  sake  lay 
open  my  sins,  even  against  myself,  that  so  the 

1  Job  ix.  [2,  3.] 
16 


242      Of  the  Comfort  of  a  Contrite  Heart. 

more  readily  I  may  be  accounted  worthy  to  obtain 
Thy  mercy. 

3.  What  shall  I  say,  in  that  I  am  guilty,  and 
full  of  all  confusion  ? 

My  mouth  can  utter  nothing  but  this  word  only, 
"  I  have  sinned,  O  Lord !  I  have  simied ;  ^  have 
mercy  on  me,  pardon  me." 

Suffer  me  a  little,  that  I  may  bewail  my  griefs, 
before  I  go  into  the  land  of  darkness,  a  land 
covered  with  the  shadow  of   death.^ 

What  dost  Thou  so  much  require  of  a  guilty 
and  miserable  suiner,  as  that  he  be  contrite,  and 
that  he  humble  himself  for  his  offences  ? 

Of  true  contrition  and  humbling  of  the  heart 
ariseth  hope  of  forgiveness ;  the  troubled  con- 
science is  reconciled  [to  God]  ;  the  grace  which 
was  lost  is  recovered ;  man  is  preserved  from  the 
wrath  to  come  ;  and  God  and  the  penitent  soul 
meet  together  with  a  holy  kiss. 

4.  Humble  contrition  for  sins  is  an  acceptable 
sacrifice  unto  Thee,  O  Lord,^  giving  forth  a  savor 
far  sweeter  in  Thy  sight  than  the  perfume  of 
frankincense. 

This  is  also  the  pleasant  ointment,^  which  Thou 
wouldest  should  be  poured  upon  Thy  sacred  feet ; 
for  a  contrite  and  humble  heart  Thou  never  hast 
despised.^ 

Here  is  the  place  of  refuge  from  the  angry  face 

1  Psalm  li.  2  Job  x.  [21.]  s  Psalm  li.  [17.] 

4  Luke  vii.  [38.]  5  psalm  li.  [17.] 


■»> 


Of  Deadness  to  Earthly  Affections.      243 

of  the  Enemy ;  here  is  amended  and  washed  away- 
whatever  defilement  and  pollution  hath  been  any- 
where else  contracted. 


CHAP.  LIII. 

THAT  THE  GRACE  OF  GOD  DOTH  NOT  JOIN  ITSELF 
WITH  THOSE  WHO  RELISH  EARTHLY  THINGS. 

"l  TY  son,  My  grace  is  precious,  it  suffereth  not 
-^*J-  itself  to  be  mingled  with  external  things, 
nor  with  earthly  consolations. 

Thou  oughtest  therefore  to  cast  away  the  hin- 
drances of  Grace,  if  thou  desire  to  receive  the  in- 
fusion thereof. 

Look  out  for  a  secret  place  for  thyself,  love  to 
dwell  alone  with  thyself,  desire  the  conversation 
of  none  ;  but  rather  pour  out  devout  prayer  unto 
God,  that  thou  mayest  keep  thy  mind  in  compmic- 
tion,  and  thy  conscience  pure. 

Esteem  thou  the  whole  world  as  nothing  ;  pre- 
fer attendance  upon  God  before  all  outward  things. 

For  thou  wilt  not  be  able  to  attend  upon  Me, 
and  at  the  same  time  to  take  delidit  in  things 
transitory. 

It  is  meet  that  thou  remove  thyself  far  away 
from  acquamtance  and  dear  friends,^  and  keep 
thy  mind  void  of  all  temporal  comfort. 

So  the  blessed  Apostle  Peter  beseecheth,  that 
1  Matt.  xix.  [29.] 


244       ^f  D^(^^^^^^^  ^^  Earthly  Affections. 

the  faithful  of  Christ  would  keep  themselves  in 
this  world  as  strangers  and  pilgrims.^ 

2.  0  how  great  a  confidence  shall  he  have  at 
the  hour  of  death,  whom  no  affection  to  anything 
detaineth  in  the  world. 

But  what  it  is  to  have  a  heart  so  alienated  from 
all  things,  the  sickly  mind  doth  not  as  yet  compre- 
hend ;  nor  doth  the  carnal  man  know  the  liberty 
of  the  spiritual  man. 

Notwithstanding  if  he  would  be  truly  spiritual, 
he  ought  to  renounce  as  well  those  who  are  far 
off,  as  those  who  are  near  unto  him,  and  to  beware 
of  no  man  more  than  of  himself 

If  thou  perfectly  overcome  thyself,  thou  shalt 
very  easily  bring  all  else  under  the  yoke. 

The  perfect  victory  is,  to  triumph  over  our- 
selves. 

For  he  that  keepeth  himself  subject,  in  such 
sort  that  his  sensual  affections  be  obedient  to 
reason,  and  his  reason  in  all  things  obedient  to 
Me  ;  that  person  is  truly  conqueror  of  himself, 
and  lord  of  the  world. 

3.  If  thou  desire  to  mount  unto  this  height, 
thou  must  set  out  courageously,  and  lay  the  axe 
to  the  root,  that  thou  mayest  pluck  up  and  destroy 
the  hidden  inordinate  inclination  to  self,  and  all 
[love  of]  private  and  earthly  good. 

By  this  vicious  propensity  (namely,  man's  too 
inordinate  love  of  self)  every thmg  almost  is  up- 

1  1  Pet.  ii.  [11.] 


Of  the  Conjiict  Between  Nature  and  Grace.     245 

held,  wliicli  oiiglit  thoroughly  to  be  overcome.  If 
this  evil  be  once  vanquished  and  subdued,  there 
will  presently  ensue  great  peace  and  tranquillity. 

But  because  few  labor  to  be  perfectly  dead  to 
themselves,  or  fully  go  forth  from  themselves, 
therefore  in  themselves  they  remain  entangled, 
nor  can  be  lifted  up  in  spirit  above  themselves. 

But  he  that  desireth  to  walk  freely  ^^•ith  Me,  it 
is  necessary  that  he  mortify  all  his  corrupt  and 
inordinate  affections,  and  that  he  should  not  ear- 
nestly cleave  to  any  creature  with  particular  love. 


CHAP.  LIV. 

OF    THE    DIFFERENT   MOTIONS    OF    NATURE    AND 
GRACE. 

]l  T  Y»  son,  mark  diligently  the  motions  of  Nature 
-1-*J-  and  of  Grace  ;  for  in  a  very  contrary  and 
subtle  manner  do  they  move,  and  can  hardly  be 
distinguished  but  by  him  that  is  spiritually  and 
inwardly  enlightened. 

All  men  indeed  desire  that  which  is  good,  and 
pretend  somewhat  good  in  their  words  and  deeds ; 
and  therefore  under  the  show  of  good,  many  are 
deceived. 

Nature  is  crafty,  and  seduceth  many,  ensnareth 
and  deceiveth  them,  and  hath  always  self  for  her 
end  and  object : 


246    Of  the  Confiict  Between  Nature  and  Grace. 

But  Grace  walketh  in  simplicity,  abstaineth 
from  all  show  of  evil,  sheltereth  not  herself  under 
deceits,  doeth  all  things  purely  for  God's  sake,  in 
whom  also  she  finally  resteth. 

2.  Nature  is  reluctant  and  loth  to  die,  or  to  be 
kept  down,  or  to  be  overcome,  or  to  be  in  subjec- 
tion, or  readily  to  be  subdued  : 

But  Grace  studieth  self-mortification,  resisteth 
sensuality,  seeketh  to  be  in  subjection,  longeth  to 
be  defeated,  hath  no  wish  to  use  her  own  lib- 
erty; she  loves  to  be  kept  under  discipline,  and 
desires  not  to  rule  over  any,  but  always  to  live, 
remain,  and  be  under  God,  and  for  God's  sake  is 
ready  humbly  to  bow  down  to  every  ordinance  of 
man. 

Nature  striveth  for  her  own  advantage,  and 
considereth  what  profit  she  may  reajD  by  another  : 

Grace  considereth  not  what  is  profitable  and 
commodious  unto  herself,  but  rather  what  may  be 
for  the  good  of  many. 

Nature  willingly  receiveth  honor  and  reverence: 

But  Grace  faithfully  attributeth  all  honor  and 
glory  unto  God. 

3.  Natui-e  feareth  shame  and  contempt : 

But  Grace  rejoice tli  to  suffer  reproach  for  the 
Name  of  Jesus. 

Nature  loveth  leisure  and  bodily  rest : 

Grace  cannot  be  unemployed,  but  cheerfully 
embraccth  labor. 

Nature  seeketh  to  have  tilings  that  are  curious 


Of  the  Conjlict  Between  Nature  and  Grace.  247 

and  beautiful,  and  abhorreth  those .  which  are 
cheap  and  coarse  : 

But  Grace  delighteth  in  what  is  plain  and 
humble,  despiseth  not  rough  things,  nor  refuseth 
to  wear  that  which  is  old  and  patched. 

Nature  respecteth  temporal  things,  rejoiceth  at 
earthly  gains,  sorroweth  for  loss,  is  irritated  by 
every  little  injurious  word  : 

But  Grace  looks  to  thmgs  eternal,  cleaves  not 
to  things  temporal,  is  not  disturbed  at  losses,  nor 
soured  with  hard  words ;  because  she  hath  placed 
her  treasure  and  joy  m  Heaven,  where  nothing 
perisheth. 

4.  jS^ature  is  covetous,  doth  more  willingly  re- 
ceive than  give,  and  loveth  to  have  things  private 
and  [what  she  can  call]  her  own  : 

But  Grace  is  kind-hearted  and  communicative, 
shunneth  private  interest,  is  content  with  a  little, 
judgeth  that  it  is  more  blessed  to  give  than  to 
receive. 

Nature  incUnes  a  man  to  the  creatures,  to  his 
own  flesh,  to  vanities,  and  to  vagaries  liither  and 
thither  : 

But  Grace  draweth  unto  God  and  to  every 
virtue,  renounceth  creatures,  avoideth  the  world, 
hateth  the  desires  of  the  flesh,  restraineth  wan- 
derings abroad,  blusheth  to  be  seen  in  public. 

Nature  is  willing  to  have  some  outward  solace, 
wherein  she  may  be  sensibly  delighted  : 

But  Grace  seeketh  consolation  m  God  alone, 


248    Of  the  Conjlict  Between  Nature  and  Grace. 

and  to  have  delight  in  the  highest  Good  above  all 
visible  things. 

5.  Nature  manages  everything  for  her  own  gain 
and  profit,  she  cannot  bear  to  do  anything  gratis^ 
but  for  every  kindness  she  hopes  to  obtain  either 
what  is  equal,  or  what  is  better,  or  at  least  praise 
or  favor ;  and  is  very  earnest  to  have  her  Avorks 
and  gifts  and  words  much  valued : 

But  Grace  seeketh  no  temporal  thing,  nor 
desireth  any  other  reward  than  God  alone, 
nor  asketh  more  of  temporal  necessaries  than 
what  may  serve  her  for  the  obtaining  of  things 
eternal. 

6.  Nature  rejoiceth  to  have  many  friends  and 
kinsfolk,  she  glorieth  of  noble  place  and  noble 
birth,  smiles  on  the  powerful,  fawns  upon  the  rich, 
applauds  those  who  are  like  herself: 

But  Grace  loves  even  her  enemies,  and  is  not 
puffed  up  with  multitude  of  friends  ;  nor  thinks 
aught  of  high  birth,  unless  it  be  joined  with  more 
exalted  virtue  : 

She  favoreth  the  poor  rather  than  the  rich, 
sympathizeth  more  with  the  imiocent  than  Avith 
tbe  powerful,  rejoiceth  with  the  true  man,  not 
with  the  deceitful : 

She  is  ever  exhorting  good  men  to  strive  for 
the  best  gifts  ;  and  by  all  vii*tue  to  become  like  to 
the  Son  of  God. 

Nature  quickly  complaineth  of  want  and  of 
trouble : 


Of  the  Conflict  Between  Nature  and  Grace.  249 

Grace  endureth  need  with  firmness  and  con- 
stancy. 

7.  Nature  referreth  all  things  to  herself,  striv- 
eth  and  argiieth  for  herself: 

But  Grace  hringeth  back  all  to  God,  from 
whence  originally  they  proceed ;  she  ascribeth 
no  good  to  herself,  nor  doth  she  arrogantly  pre- 
sume ;  she  contendeth  not,  nor  preferreth  her 
own  opinion  before  others ;  but  in  every  [matter 
of]  sense  and  understanding  submitteth  herself 
unto  the  Eternal  wisdom  and  the  Divine  judg- 
ment. 

Nature  is  eager  to  know  secrets,  and  to  hear 
news ;  she  likes  to  appear  abroad,  and  to  make 
proof  of  many  things  by  her  own  senses ;  she  de- 
sires to  be  acknowledged,  and  to  do  things  for 
which  she  may  be  praised  and  admired : 

But  Grace  cares  not  to  hear  news,  nor  to  un- 
derstand curious  matters,  (because  all  this  takes 
its  rise  from  the  old  corruption  of  man,)  seeing 
that  upon  earth  there  is  nothing  new,  notliing 
durable. 

Grace  teacheth  therefore  to  restrain  the  senses, 
to  shun  vain  complacency  and  ostentation,  humbly 
to  hide  those  things  that  are  worthy  of  admiration 
and  praise,  and  from  every  matter  and  in  every 
knowledge  to  seek  profitable  fruit,  and  the  praise 
and  honor  of  God. 

She  will  not  have  herself  nor  hers  publicly 
praised,  but  desireth  that  God  should  be  blessed 


2^0      Of  the  Victory  of  Grace  Over  Nature. 

in  His  gifts,  who  of  mere  love  bestoweth  all 
things. 

8.  This  Grace  is  a  supernatural  light,  and  a 
certain  special  gift  of  God,  and  the  proper  mark 
of  the  Elect,  and  pledge  of  everlasting  salvation  ; 
it  raiseth  up  a  man  from  earthly  things  to  love  the 
things  of  Heaven,  and  from  being  carnal  maketh 
him  a  spiritual  man. 

The  more  therefore  Nature  is  depressed  and 
subdued,  so  much  the  greater  Grace  is  infused, 
and  every  day  by  new  visitations  the  inward 
man  becomes  reformed  accordmo;  to  the  image 
of  God. 


CHAP.   LV. 

OF   THE   CORRUPTION  OF  NATURE,  AND    EFFICACY 
OF    DIVINE   GRACE. 

OLORD  my  God,  who  hast  created  me  after 
Thine  own  image  and  likeness,-^  grant  me 
this  Grace,  which  Thou  hast  showed  to  be  so 
great  and  so  necessary  to  salvation ;  that  I  may 
overcome  my  most  evil  nature,  which  draweth  me 
to  sin  and  to  perdition. 

For  I  feel  in  my  ilesh  the  law  of  sm  contradict- 
ing the  law  of  my  mind,^  and  leading  me  captive 
to  the  obeying  of  sensuality  in  many  things  ;  nei- 
ther can  I  resist  the  passions  thereof,  unless  Thy 
1  Gen.  i.  [2G.]  =  Rom.  vii.  [23.] 


Of  the  Victory  of  Grace  over  Nature.     25  I 

most  holy  Grace  fervently  infused  into  my  heart 
do  assist  me. 

2.  There  is  need  of  Thy  Grace,  [O  Lord,]  and 
of  great  degrees  thereof,  that  Nature  may  be  over- 
come, which  is  ever  prone  to  evil  from  her  youth.^ 

For  through  Adam  the  first  man.  Nature  being 
fallen  and  corrupted  by  sin,  the  penalty  of  this 
stain  hath  descended  upon  all  mankind,  in  such 
sort  that  "  Nature  "  itself,  which  by  Thee  was  cre- 
ated good  and  upright,  is  now  taken  for  the  sin 
and  infirmity  of  corrupted  nature  ;  because  the  in- 
clination thereof  left  unto  itself  draweth  to  evil  and 
to  inferior  things. 

For  the  small  power  which  remaineth  is  as  it 
were  a  spark  lying  hid  in  the  ashes. 

This  is  Natural  Reason  itself,  encompassed  about 
with  great  darkness,  yet  still  retaining  power  to 
discern  the  difference  between  good  and  evil,  true 
and  false,  although  it  be  unable  to  fulfil  all  that  it 
approveth,  and  enjoyeth  no  longer  the  full  light  of 
the  Truth,  nor  soundness  of  its  own  affections. 

3.  Hence  it  is,  0  my  God,  that  I  delight  in  Thy 
law  after  the  inward  man,-  knowing  Thy  com- 
mandment to  be  good,  just  and  holy,  reproving  also 
all  evil  and  sin,  [teaching  that  it  is]  to  be  avoided. 

But  with  the  flesh  I  serve  the  law  of  sin,  whilst 
I  obey  sensuality  rather  than  reason. 

Hence  it  is,  that  to  will  what  is  good  is  present 
with  me,  but  how  to  perform  it  I  find  not. 

1  Gen.  vili.  [21.J  2  Kom.  vii.  [22.] 


252      Of  the  Victory  of  Grace  over  Nature. 

%  . 
Hence  it  is  that  I  often   purpose   many  good 

things,  but  because  Grace  is  wanting  to  help  my 

infirmity,  upon  a  light  resistance  I  start  back  and 

faint. 

Hence  it  comes  to  pass  that  I  know  the  way  of 
perfection,  and  see  clearly  enough  how  I  ought  to 
act ;  but  being  pressed  down  with  the  weight  of 
mine  own  corruption,  I  rise  not  to  what  is  more 
perfect. 

4.  O  Lord,  how  entirely  needful  is  Thy  Grace 
for  me,  to  begin  anything  good,  to  proceed  with  it, 
and  to  accomplish  it. 

For  without  it  I  can  do  nothing,^  but  in  Thee  I 
can  do  all  things,  when  Thy  Grace  doth  strengthen 
me. 

O  Grace  truly  celestial !  without  which  our  most 
worthy  actions  are  nothing,  nor  are  any  gifts  of 
Nature  to  be  esteemed. 

Neither  arts  or  riches,  beauty  or  strength,  wit 
or  eloquence,  are  of  any  value  before  Thee,  with- 
out Thy  Grace,  O  Lord. 

For  gifts  of  Nature  are  common  to  good  and 
bad,  but  the  peculiar  gift  of  the  elect  is  Grace  and 
Love  ;  and  they  that  bear  this  honorable  mark  are 
accounted  Avorthy  of  everlasting  life. 

So  eminent  is  this  Grace  that  neither  the  gift 
of  prophecy,  nor  the  working  of  miracles,  nor  any 
speculation  (how  high  soever)  is  of  any  esteem 
without  it. 

1  John  XV.  [5.] 


Of  the  Victory  of  Grace  over  Nature.     253 

No,  not  even  faith  or  hope,  or  any  other  virtues, 
are  unto  Thee  acceptable  without  Charity  and 
Grace.-^ 

5.  O  most  blessed  Grace,  that  makest  the  poor 
in  spirit  rich  in  virtues,  and  renderest  him  who  is 
rich  in  many  goods  humble  in  heart ! 

Come  Thou  down  unto  me,  come  and  replenish 
me  early  with  Thy  comfort,  lest  my  soul  faint  for 
weariness  and  dryness  of  mind. 

I  beseech  Thee,  0  Lord,  that  I  may  find  Grace 
in  Thy  sight ;  for  Thy  Grace  is  sufficient  for  me, 
though  other  things  that  Nature  longeth  for  be  not 
obtained. 

Although  I  be  tempted  and  vexed  with  many 
tribulations,  yet  I  will  fear  no  evils,^  so  long  as 
Thy  Grace  is  with  me. 

This  alone  and  by  itself  is  my  strength ;  this 
alone  giveth  advice  and  help. 

This  is  stronger  than  all  enemies,  and  wiser  than 
all  the  wise. 

6.  [Thy  Grace]  is  the  mistress  of  truth,  the 
teacher  of  discipline,  the  light  of  the  heart,  the 
solace  in  affliction,  the  driver  away  of  sorrow,  the 
expeller  of  fear,  the  nurse  of  devotion,  the  source 
and  fountain  of  tearsi 

AVithout  This,  what  am  I  but  a  withered  piece 
of  wood,  and  an  unprofitable  branch  only  meet  to 
be  cast  away ! 

Let  Thy  grace  therefore,  O  Lord,  always  pre- 
1  1  Cor.  xiii.  [13.]  2  Psalm  xxiii.  [4.] 


254    ^f  Ghrist  the  Way,  the  Truth,  the  Life. 

vent  and  follow  me,  and  make  me  to  be  continu- 
ally given  to  good  works,  through  Thy  Son  Jesus 
Christ.     Amen. 


CHAP.  LVI. 

THAT  WE   OUGHT   TO   DENY   OURSELVES  AND   IMI- 
TATE  CHRIST  BY  THE    CROSS. 

MY  son,  the  more  thou  canst  go  out  of  thyself, 
so  much  the  more  wilt  thou  be  able  to  enter 
into  Me. 

As  to  be  void  of  all  desire  of  external  things, 
produceth  inward  peace,  so  the  forsaking  of  thy- 
self inwardly,  joineth  thee  unto  God. 

I  wish  thee  to  learn  perfect  resignation  of  thy- 
self to  My  will,  without  contradiction  or  complaint. 

FolloAV  thou  Me :  "  I  am  the  Way,  the  Truth, 
and  the  Life."  ^  Without  the  Way,  there  is  no 
going ;  without  the  Truth,  there  is  no  knowing ; 
without  the  Life,  there  is  no  living.  I  am  the 
Way,  which  thou  oughtest  to  follow ;  the  Truth, 
which  thou  oughtest  to  trust ;  the  Life,  which  thou 
oughtest  to  hope  for. 

I  AM  the  inviolable  Way,  the  infallible  Truth, 
the  endless  Life. 

I  AM  the  straightest  Way,  tlie  supreme  Truth, 
the  true,  the  blessed,  the  uncreated  Life. 

If  thou  remain  in  My  way,  thou  shalt  know  the 

1  John  xiv.  [6.] 


Of  Christ  the  Way,  the  Truths  the  Life.    255 

Truth,  and  the  Truth  shall  make  thee  free,  and 
thou  shalt  lay  hold  on  eternal  life. 

2.  If  thou  wilt  enter  into  life,  keep  the  com- 
mandments.^ 

If  thou  wilt  know  the  truth,  believe  Me. 

If  thou  wilt  be  perfect,  sell  all.^ 

If  tliou  wilt  be  My  disciple,  deny  thyself  ut- 
terly.^ 

If  thou  wilt  possess  a  blessed  life,  despise  this 
life  present. 

If  thou  wilt  be  exalted  in  Heaven,  humble  thy- 
self in  this  world.'* 

If  thou  wilt  reign  with  Me,  bear  the  Cross  with 
Me.5 

For  only  the  servants  of  the  Cross  do  find  the 
way  of  blessedness  and  of  true  light. 

3.  O  Lord  Jesus,  forasmuch  as  Thy  life  was 
strict  and  despised  by  the  Avorld,  grant  me  grace 
to  imitate  Thee,  though  with  the  world's  contempt. 

For  the  servant  is  not  greater  than  his  Lord,^ 
nor  the  disciple  above  his  Master. 

Let  Thy  servant  be  exercised  in  [the  knowledge 
and  practice  of]  Thy  life,  for  therein  my  salvation 
and  true  holiness  doth  consist. 

Whatsoever  I  read  or  hear  besides  it,  doth  not 
give  me  full  refreshment  or  delight. 

1  Matt.  xix.  [17.]  2  Matt.  xix.  [21.] 

8  Luke  ix.  [23.]  4  John  xii.  [25.] 

S  Luke  xiv.  [27.]  6  Matt.  x.  [24.]    Luke  vi.  [40.] 


256     Of  Christ  the  Way,  the  Truth,  the  Life. 

4.  INIy  son,  inasmuch  as  thou  knowest  and  hast 
read  all  these  thmgs,  happy  slialt  thou  be  if  thou 
do  them. 

"  He  that  hath  My  commandments  and  keepeth 
them,  he  it  is  that  loveth  Me ;  and  I  ^^^ll  love  him, 
and  will  manifest  Myself  unto  him,"  ^  and  will 
make  him  sit  together  with  Me  in  My  Father's 
kingdom. 

0  Lord  Jesu,  as  Thou  hast  said  and  promised, 
so  truly  let  it  come  to  pass,  and  grant  that  I  may 
not  be  wholly  undeserving  of  this  favor. 

1  have  received  the  Cross,  I  have  received  it 
from  Thy  hand ;  I  will  bear  it,  and  bear  it  even 
unto  death,  as  Thou  hast  laid  it  upon  me. 

Truly  the  life  of  a  good  religious  person  is  a 
Cross,  yet  is  it  also  a  guide  to  Paradise. 

We  have  now  begun,  it  is  not  lawful  to  go  back, 
neither  is  it  fit  to  leave  [that  which  Ave  have  un- 
dertaken]. 

5.  Let  us  then  take  courage,  brethren,  let  us  go 
forward  together,  Jesus  will  be  with  us. 

For  the  sake  of  Jesus  we  have  undertaken  this 
Cross ;  for  the  sake  of  Jesus  let  us  persevere  in 
the  Cross. 

He  will  be  our  Helper,  who  is  also  our  Guide 
and  Forerininer. 

Behold,  our  King  entereth  in  before  us,  and  He 
will  fight  for  us. 

1  John  xiv.  [21.] 


Of  Calmness  under  Peculiar  Trials. 


is-i 


rors 


i- 


Let  us  follow  manfully,  let  no  man  fear  any  ter- 
let  us  be  prepared  to  die  valiantly  in  battle, 
nor  bring  such  a  disgrace  on  our  glory  as  to  flee 
from  the  Cross. 


CHAP.   LYII. 

THAT  A  MAN  SHOULD    NOT  BE   TOO   MUCH  DE- 
JECTED,  EVEN  WHEN  HE  FALLETH  INTO 
SOME  DEFECTS. 

lyrY  son,  patience  and  humility  in  adversities 
^^-^  are  more  pleasing  to  Me,  than  much  comfort 
and  devotion  when  things  go  well. 

Why  art  thou  so  grieved  for  every  little  matter 
spoken  against  thee  ? 

Although  it  had  been  much  more,  thou  oughtest 
not  to  have  been  moved. 

But  now  let  it  pass  ;  it  is  not  the  first  that  hath 
happened,  nor  is  it  anything  new ;  neither  shall  it 
be  the  last,  if  thou  live  lono-. 

Thou  art  courageous  enough,  so  long  as  nothing 
adverse  befolleth  thee. 

Thou  canst  give  good  counsel  also,  and  canst 
strengthen  others  with  thy  words  ;  but  when  any 
tribulation  suddenly  comes  to  thy  door,  thou  fail- 
est  in  counsel  and  in  streno-th. 

Observe  then  thy  great  frailty,  of  which 
thou  too  often  hast  experience  in  small  occur- 
rences. 

17 


258      Of  Calmness  under  Peculiar  Trials. 

It  is  notwithstanding  intended  for  thy  good, 
when  these  and  such  like  trials  happen  to 
thee. 

2.  Put  it  out  of  thy  heart  the  best  thou  canst, 
and  if  tribulation  have  touched  thee,  yet  let  it  not 
cast  thee  down,  nor  long  perplex  thee. 

Bear  it  at  least  patiently,  if  thou  cangt  not 
joyfully. 

Althougli  thou  be  unwilling  to  hear  it,  and  con- 
ceivest  indignation  tliereat,  yet  restrain  thyself, 
and  suffer  no  inordinate  word  to  pass  out  of  thy 
mouth,  whereby  [Christ's]  Uttle  ones  may  be  of- 
fended. 

.  The  storm  which  is  now  raised  shall  quickly  be 
appeased,  and  inward  grief  shall  be  sweetened  by 
the  return  of  Grace. 

I  yet  live,  saith  the  Lord,  and  am  ready  to  help 
thee,^  and  to  give  thee  more  than  ordinary  conso- 
lation, if  thou  put  thy  trust  in  Me,  and  call  de- 
voutly upon  Me. 

3.  Be  more  patient  of  soul,  and  gird  thyself  to 
greater  endurance. 

All  is  not  lost,  although  thou  do  feel  thyself 
very  often  afflicted  or  grievously  tempted. 

Thou  art  a  man,  and  not  God ;  thou  art  fiesh, 
not  an  Angel. 

How  canst  thou  look  to  continue  alway  in  the 
same  state  of  virtue,  when  an  Angel  in  Heaven 
hath  fallen,  as  also  the  first  man  in  Paradise  ?  ^ 

1  Isaiah  xlix.  2  Gen.  iii. 


-»% 


Of  Vain  Curiosity  in  High  Matters.     259 

I  am  He  who  lift  up  the  mourners  to  safety  and 
soundness,  and  those  that  know  their  own  weak- 
ness I  advance  to  My  own  Divine  [Nature]. 

4.  0  Lord,  blessed  be  Thy  Word,  more  sweet 
unto  my  mouth  than  honey  and  the  honey- 
comb.^ 

What  should  I  do  in  these  so  great  tribulations 
and  straits,  unless  Thou  didst  comfort  me  with  Thy 
holy  discourses  ? 

What  matter  is  it,  how  much  or  what  I  suffer, 
so  as  I  may  at  length  attain  to  the  port  of  salva- 
tion ? 

Grant  me  a  good  end,  grant  me  a  happy  passage 
out  of  this  world. 

Be  mindful  of  me,  0  my  God,  and  direct  me  in 
the  right  way  to  Thy  kingdom.     Amen. 


CHAP.  Lvni. 

THAT   HIGH   MATTERS  AND    GOD'S  SECRET  JUDG- 
MENTS ARE  NOT   TO   BE  NARROWLY  INQUIRED 
INTO. 

MY  son,  beware  thou  dispute  not  of  high  mat- 
ters, nor  of  the  secret  judgments  of  God,  why 
this  man  is  so  left,  and  that  man  taken  into  such 
great  favor  ;  why  also  one  is  so  grievously  afflicted, 
and  another  so  eminently  exalted. 

1  Psalm  cxix.  [103.] 


26o      Of  Vain  Curiosity  in  High  Matters, 

These  things  are  beyond  all  reach  of  man's  fac- 
ulties ;  neither  is  it  in  the  power  of  any  reason 
or  disputation  to  search  out  the  judgments  of 
God. 

When  therefore  the  Enemy  suggesteth  these 
things  unto  thee,  or  some  curious  people  raise  the 
question,  let  thy  answer  be  that  of  the  Prophet, 
"  Thou  art  just,  O  Lord,  and  Thy  judgment  is 
right."  1 

And  again,  "  The  judgments  of  the  Lord  are 
true  and  riorhteous  altogether."  ^ 

My  judgments  are  to  be  feared,  not  to  be  dis- 
cussed ;  for  they  are  such  as  cannot  be  compre- 
hended by  the  understanding  of  man. 

2.  Li  like  manner  I  advise  thee  not  to  inquire, 
nor  dispute  of  the  merits  of  holy  men,  as  to  which 
of  them  is  holier  than  the  other,  or  which  shall  be 
the  greater  in  the  Kmgdom  of  Heaven. 

Such  matters  oftentimes  breed  unprofitable  strifes 
and  contentions,^  they  also  nourish  pride  and  vain- 
glory ;  whence  arise  envies  and  dissensions,  whilst 
one  proudly  endeavors  to  put  forward  one  saint,  and 
the  other  another. 

To  wish  to  know  and  search  out  such  things 
answers  no  good  end,  rather  is  displeasing  to  the 
righteous  Souls ;  for  I  am  not  the  God  of  dissen- 
sion, but  of  peace  ;  which  peace  consisteth  rather 
in  true  humility  than  in  self-exaltation. 

3.  Some  are  carried  with  zeal  of  affection  tow- 
1  Psalm  cxix.  [137.]      2  j>^.alm  xix.  [9.]      3  o  Tiin.  ii.  [14.] 


Of  Vain  Curiosity  in  High  Matters.         26 1 

ards  these  Saints  or  those;  nevertheless  this  is 
rather  human  love  than  divine. 

I  am  lie  who  made  all  the  Saints ;  I  gave  them 
Grace  ;  I  obtain  for  them  Glory. 

I  know  what  every  one  hath  deserved ;  I  have 
prevented  them  with  the  blessings  of  My  good- 
ness. 

I  foreknew  my  beloved  ones  before  the  begin- 
ning of  the  world. 

I  chose  them  out  of  the  world,  they  chose  not 
Me  first.i 

I  called  them  by  grace,  I  drew  them  by  mercy, 
I  led  them  safe  through  sundry  temptations. 

I  poured  into  them  glorious  consolations,  I  gave 
them  perseverance,  I  crowned  their  patience. 

4.  I  acknowledge  both  the  first  and  the  last;  "I 
embrace  all  with  love  inestimable. 

I  am  to  be  praised  in  all  My  Saints ;  I  am  to  be 
blessed  above  all  things,  and  to  be  honored  in 
every  one,  whom  I  have  thus  gloriously  exalted 
and  predestinated,  without  any  precedent  merits 
of  their  own. 

He  therefore  that  contemneth  one  of  the  least 
of  Mine,'^  honoreth  not  the  greatest ;  for  that  I 
,made  both  the  small  and  the  great.^ 

And  he  that  disparageth  any  of  the  Saints,  dis- 
parageth  Me  also,  and  all  other  m  the  Kmgdom 
of  Heaven. 

These  all  are  one  through  the  bond  of  charity ; 
»  John  XV.  [16.]  2  James  ii.  [1-5.]  3  Wisd.  vi.  [7.] 


262      Of  Vain  Curiosity  in   High  Matters. 

their  thought  is  the  same,  their  will  is  the  same, 
and  ill  love  they  are  all  united  one  to  another. 

5.  But  still,  (which  is  a  far  higher  considera- 
tion,) they  love  Me  more  than  they  do  themselves 
or  any  merits  of  their  own. 

For  being  ravished  above  self  and  self-love,  they 
are  Avholly  carried  out  to  love  Me.  in  whom  also 
they  rest  with  entire  fruition. 

Nothing  can  turn  them  back,  nothing  can  press 
them  down  ;  for  being  full  of  the  eternal  Truth, 
they  burn  with  the  fire  of  unquenchable  charity. 

Let  therefore  carnal  and  natural  men  who  can 
love*  nothing  but  their  own  selfish  joys,  forbear  to 
dispute  of  the  state  of  God's  Saints.  Such  men 
add  and  take  away  according  to  their  own  fancies, 
not  as  it  pleaseth  the  eternal  Truth. 

6.  Many  are  ignorant,  especially  those  who,  be- 
ing but  slenderly  enlightened,  can  seldom  love  any 
with  a  perfect  spiritual  love. 

They  are  as  yet  much  drawn  by  a  natural  affec- 
tion and  human  friendship  to  this  man  or  to  that ; 
and  according  to  the  experience  they  have  of 
themselves  in  their  earthly  affections,  so  do  they 
frame  imaginations  of  things  heavenly. 

But  there  is  an  incomparable  distance  between 
the  things  which  the  imperfect  imagine  in  their 
conceits,  and  tliose  which  the  illiuninated  are  en- 
abled to  behold,  through  revelation  from  above. 

7.  Beware  therefore.  My  son,  that  thou  handle 
not  with  vain  curiosity  things  which  exceed  thy 


Of  Vain  Curiosity  in  High  Matters.     263 

knowledge ;  -^  but  ratlicr  let  this  be  thy  great 
business  and  endeavor,  to  attain  if  it  be  the 
meanest  place  in  the  kingdom  of  God. 

Even  if  any  man  should  know  who  exceeds 
another  in  sanctity,  or  who  is  accounted  the 
greatest  in  the  Kingdom  of  Heaven ;  what  would 
this  wisdom  profit  him,  unless  he  should  humble 
himself  tlie  more  in  My  sight,  and  then  should 
rise  up  to  give  the  greater  praise  to  My  Name,  in 
proportion  to  this  his  knowledge  ? 

Far  more  acceptable  to  God  Ls  he  that  thinketh 
of  the  greatness  of  his  own  sms,  and  the  smallness 
of  his  virtues,  and  how  far  he  is  from  the  perfec- 
tion of  Saints,  than  he  who  disputeth  of  their 
greatness  or  littleness * 

8.  They  are  well,  yea  right  well  contented,  if 
men  would  but  content  themselves,  and  refrain 
from  their  vain  discourses. 

Tliey  glory  not  of  their  own  merits,  inasmiich  as 
they  ascribe  no  goodness  to  themselves,  but  attrib- 
ute all  to  Me,  who  of  My  infinite  love  have  given 
them  all  things. 

They  are  tilled  with  so  gi-eat  love  of  the  Divin- 
ity, and  with  such  an  overflowing  joy,  that  there 
is  no  glory  nor  hapi)iness  that  is  or  can  be  want- 
ing unto  them. 

All  the  Saints,  the  higher  they  are  in  glory,  so 
much  the  more  humble  are  they  in  themselves, 
and  the  nearer  and  dearer  unto  Me. 

1  Eeclus.  iii.  [-21.]  *  Soe  note.    [F.] 


264      Of  Vain  Curiosity  in  High  Matters. 


And  therefore  thou  hast  it  written,  "  Tliat  they 
did  east  their  erowns  before  God,  and  fell  down  on 
their  faces  before  the  Lamb,  and  adored  Ilim  tliat 
liveth  forever  and  ever."  ^ 

9.  Many  inquire,  who  is  the  greatest  in  the 
kingdom  of  God,  who  know  not  whether  they  shall 
ever  be  numbered  among  the  least. 

It  is  a  great  thing  to  be  even  the  least  in 
Heaven,  where  all  are  great ;  for  they  all  shall  be 
called,  and  shall  be,  the  Sons  of  God. 

"  The  least  shall  become  a  thousand,"  -  and 
"  the  sinner  of  an  hundred  years  shall  die."  ^ 

For  when  the  disciples  asked  who  should  be 
greatest  in  the  kmgdom  of  Heaven,  they  received 
such  an  answer  as  this  : 

"  Except  ye  be  converted,  and  become  as  little 
children,  ye  shall  not  enter  into  the  kingdom  of 
Heaven ;  whosoever  therefore  shall  humble  him- 
self as  this  little  child,  the  same  is  greatest  in  the 
kingdom  of  Heaven."  ^ 

10.  AA'oe  be  unto  them  who  disdain  to  humble 
themselves  willingly  with  little  children  ;  because 
the  low  gate  of  the  kingdom  of  Heaven  will  not 
give  them  entrance.^ 

Woe  also  to  the  rich,  who  have  here  their  con- 
solation ;  for  whilst  the  poor  enter  into  the  king- 
dom of  God,  they  shall  stand  lamenting  without. 

Rejoice  ye  tlial  be  humble,^  and  ye  poor  be  ye 


1  IJev.  iv.  [10.]  ^  Isaiah  Ix.  ['22.] 

4  .Matt,  xviii.  [3.]     ^  Matt.  vii.  [14.] 


3  Isaiah  Ixv.  [20.] 
6  »Iatt.  V.  [3.] 


Of  Our  Entire  Dependence  on  God.     265 

filled  with  joy,  for  yours  is  the  kingdom  of  God, 
if  at  least  ye  walk  according  to  the  Truth. 


CHAP.    LIX. 

THAT  ALL  OUR  HOPE  AND  TRUST  IS  TO  BE  FIXED 
IN   GOD    ALONE. 

T  ORD,  what  is  my  confidence  which  I  have  ui 
-L'  this  life  ?  or  what  is  the  greatest  comfort  I 
can  derive  from  anything  under  Heaven  ? 

Is  it  not  Thou,  O  Lord,  my  God,  whose  mer- 
cies are  without  number  ? 

Where  hath  it  ever  been  w^ell  with  me  without 
Thee  ?  or  Avhen  could  it  be  ill  with  me,  when 
Thou  Avert  present  ? 

I  had  rather  be  poor  for  Thee,  than  rich  with- 
out Thee. 

I  rather  choose  to  be  a  pilgrim  on  earth  with 
Thee,  than  without  Thee  to  possess  Heaven. 
Where  Thou  art,  there  is  Heaven :  and  Avhere 
Thou  art  not,  there  is  death  and  hell. 

Thou  art  all  my  desire,  and  therefore  I  must 
needs  sigh  and  call  and  earnestly  pray  unto  Thee. 

In  short  there  is  none  whonr  I  can  fully  trust 
to,  none  that  can  seasonably  help  me  in  my  neces- 
sities, but  only  Thou,  my  God. 

Thou  art  my  hope,  Thou  my  confidence  ;  Thou 
art  my  Comforter,  and  in  all  things  most  faithful 
unto  Me. 


266      Of  Our  Entire  Dependence  on    God. 

2.  All  men  seek  their  own  gain  ;  ^  Thou  setlest 
forward  my  salvation  and  my  profit  only,  and  turn- 
est  all  things  to  my  good. 

Although  Thou  exposest  me  *to  divers  tempta- 
tions and  adversities,  yet  Th'ou  orderest  all  this  to 
my  advantage,  who  art  wont  to  try  Thy  beloved 
ones  a  thousand  ways. 

In  which  trial  of"  me  Thou  oughtest  no  less  to 
be  loved  and  praised,  than  if  Thou  didst  fill  me 
full  of  heavenly  consolations. 

3.  In  Thee  therefore,  0  Lord  God,  I  place  my 
whole  hope  and  refuge  ;  on  Thee  I  rest  all  my 
tribulation  and  anguish ;  for  I  find  all  to  be  weak 
and  inconstant,  whatsoever  I  behold  out  of  Thee. 

For  many  friends  cannot  profit,  nor  strong  help- 
ers assist,  nor  prudent  counsellors  give  a  profit- 
able answer,  nor  the  books  of  the  learned  afford 
comfort,  nor  any  precious  substance  deliver,  nor 
any  place,  however  retired  and  lovely,  give  shelter, 
unless  Thou  Thyself  dost  assist,  help,  strengthen, 
console,  instruct,  and  guard  us. 

4.  For  all  tliino;s  that  seem  to  belong:  to  the  at- 
tainment  of  peace  and  felicity,  Avithout  Thee,  are 
nothing,  and  do  bring  in  truth  no  felicity  at  all. 

Thou  therefore  art  the  Fountain  of  all  that  is 
good,  the  Height  of  life,  the  Depth  of  all  that  can 
be  spoken ;  and  to  hope  in  Thee  above  all  things, 
is  the  strongest  coml'ort  of  Thy  servants. 

To  Thee  therefore  do  I  lift  up  mine  eyes ;  in 
1  Phil.  ii.  [21.] 


Of  Our  Entire  Dependence  on    God.     267 

Thee  my  God,  the  Father  of  mercies,  do  I  put  my 
trust.  . 

Bless  and  sanctify  my  soul  with  Thy  heavenly 
blessings,  that  it  may  become  Thy  holy  habitation, 
and  the  seat  of  Thine  eternal  glory;  and  let  noth- 
ing be  found  in  this  temple  of  Thy  Divinity, 
which  shall  offend  the  eyes  of  Thy  Majesty. 

According  to  the  greatness  of  Thy  goodness 
and  multitude  of  Thy  mercies  look  upon  me,  and 
hear  the  prayer  of  Thy  poor  servant,  who  is  far 
exiled  from  Thee  in  the  land  of  the  shadow  of 
death. 

Protect  and  keep  the  soul  of  me  the  meanest 
of  Thy  servants,  amidst  so  many  dangers  of  this 
corruptible  life,  and  by  Thy  grace  accompanymg 
me  direct  it  along  the  way  of  peace  to  its  home 
of  everlastino^  brightness.     Amen. 


THE   FOURTH  BOOK. 


CONCERNING  THE   SACRAMENT. 


A  DEVOUT  EXHORTATION  TO    THE  HOLY 
COMMUNION. 

THE   VOICE    OF    CHRIST. 

^^^^;^OME  unto  Me  all  ye  that  labor  and  are 
l^i}^  heavy  laden,  and  I  will  refresh  you,"  * 
^^^^35     saith  the  Lord. 

"  The  bread  whicli  I  will  give  is  My  Flesh,  for 
the  life  of  the  world."  ^ 

"  Take  ye  and  eat ;  this  is  My  Body  Avhich  is 
given  for  you :  ^  Do  this  in  remembrance  of  Me."  * 

"  He  that  eateth  My  Flesh  and  drinketh  My 
Blood,  dwelleth  in  Me,  and  I  in  him." 

"  The  Words  which  1  have  spoken  unto  you  are 
Spirit  and  Life."  ^ 

1  Matt.  xi.  [28.]  2  John  vi.  [51.]        3  Matt.  xxvi.  [26.] 

*  1  Cor.  xi.  [24.]  5  John  vi.  [5'J,  63.] 


2/0  Of  Awe  in  AjjproacJiing  the  Holy  Communion. 


CHAP.  I. 

WITH  HOW    GREAT   REVERENCE    CHRIST    OUGHT 
TO    BE    RECEIVED. 

THE    VOICE    OF    THE    DISCIPLE. 

THESE  are  Thy  words,  0  Clirist  tbe  everlast- 
ing Truth,  though  not  uttered  all  at  one  time, 
nor  written  in  one  and  the  self-same  place. 

Because  therefore  they  are  Thine  and  true,  they 
are  all  thankfully  and  faithfully  to  be  received  by 
me. 

They  are  Thine,  and  Thou  hast  pronounced 
them  ;  and  they  are  mine  also,  because  Thou  hast 
spoken  them  for  my  salvation. 

I  cheerfully  receive  them  from  Thy  mouth,  that 
they  may  be  the  more  deeply  implanted  in  my 
heart. 

They  arouse  me,  those  most  gracious  words,  so 
full  of  sweetness  and  of  love  ;  but  mine  own  of- 
fences do  dishearten  me,  and  an  impure  conscience 
driveth  me  back  from  the  receiving  of  so  great 
Mysteries. 

The  sweetness  of  Thy  words  doth  encourage 
me,  but  the  multitude  of  my  sins  weigheth  me 
down. 

2.  Tliou  commandcst  me  to  come  confidently 
unto  Thee,  if  I  would  have  part  w^ith  Thee ;  and 
to  receive  the  food  of  immortality,  if  I  desire  to 
obtain  everlasting  life  and  glory. 


Of  Awe  in  Approaching  the  Holy  Communion.  27  I 

"  Come  unto  INIe,  (sayest  Thou,)  all  ye  that 
labor  and  are  heavy  laden,  and  I  will  refresh 
you."i 

O  sweet  and  loving  word  in  the  ear  of  a  sinner, 
that  Thou,  my  Lord  God,  shouldest  invite  the 
poor  and  needy  to  the  participation  of  Thy  most 
holy  Body  and  Blood  ! 

Ijut  who  am  I,  Lord,  that  I  should  presume  to 
apiH'oaeh  unto  Thee  ? 

Beliold  the  Heaven  of  LTeavens  cannot  con- 
tain Thee,  and  Thou  sayest,  "  Come  ye  all  unto 
Me." 

3.  What  meaneth  this  so  gracious  a  condescen- 
sion, and  this  so  loving  invitation  ? 

How  shall  I  dare  to  come,  who  know  not  any 
good  in  myself,  whereupon  I  may  presume  ? 

How  shall  I  bring  Thee  into  my  house,  I  that- 
have  so  often  offended  Thy  most  benign  counte- 
nance ? 

Angels  and  Archangels  stand  in  awe  of  Thee, 
holy  and  righteous  men  do  fear  Thee,  and  sayest 
Thou,  "  Come  ye  all  unto  Me  ?  " 

Unless  Thou,  0  Lord,  didst  say  this,  who  would 
believe  it  to  be  true  ? 

And  unless  Thou  didst  command  it,  who  could 
attempt  to  draw  near  [unto  Thee]  ? 

Behold,  Noah  that  just  man  labored  a  hundred 
years  in  the  making  of  the  Ark,'^  that  he  might  be 
saved  with  a  few ;  and  how  can  I  in  one  hour's 
1  Mutt.  xi.  [28.]  2  Gen.  vi.  [3.] 


272  Of  Awe  in  Approachi7ig  the  Holy  Communion. 

space  prepare  myself  to  receive  with  reverence  the 
Maker  of  the  world  ? 

4.  Moses,  Thy  great  servant,  and  Thine  especial 
friend,  made  an  ark  of  incorruptible  wood,  which 
also  he  covered  over  wdth  the  finest  gold,  wherein 
to  lay  up  the  tables  of  the  law  ;  ^  and  I  a  corrupted 
creature,  how  shall  I  dare  so  unconcernedly  to  re- 
ceive the  Maker  of  the  law,  and  the  Giver  of  life  ? 

Solomon,  the  wisest  of  the  kings  of  Israel,  be- 
stowed seven  years  in  building  a  magnificent  Tem- 
ple to  the  praise  of  Thy  Name.^ 

He  also  celebrated  the  feast  of  dedication  there- 
of for  eight  days  together ;  he  offered  a  thousand 
peace-offerings,  and  he  solemnly  set  the  Ark  of  the 
Covenant  in  the  place  prepared  for  it,  with  the 
sound  of  trumpets,  and  great  joy.^ 

And  I  the  most  miserable  and  poorest  of  men, 
how  shall  1  bring  Thee  into  my  house,  I  that  can 
scarce  spend  one  half-hour  in  true  devotion  ?  and 
W'Ould  that  I  could  even  once  spend  something  like 
one  half-hour  in  Avorthy  and  due  manner ! 

5.  0  my  God,  how  earnestly  did  they  study  and 
endeavor  to  please  Thee  ! 

Alas,  how  little  is  that  which  I  do !  how  short 
a  time  do  I  spend,  when  I  am  disposing  myself  to 
receive  the  Communion  ! 

Seldom  am  I  wholly  collected ;  very  seldom 
mdeed  am  I  cleansed  from  all  distraction. 

1  Exod.  XXV.  [JO-](J.]  2  1  Kings  vi.  [38.] 

8  2  Kini^s  viii. 


Of  Awe  in  Approaching  the  Holy  Communion.  2^3 

And  yet  surely  in  the  life-giving  Presence  of 
Thy  Godhead  no  unbecoming  thought  ought  to 
intrude  itself,  nor  should  any  creature  occupy 
my  heart ;  for  it  is  not  an  Angel,  but  the  Lord 
of  the  Angels,  whom  I  am  about  to  receive  as 
my  Guest. 

6.  However,  very  gi'eat  is  the  difference  between 
the  ark  of  the  covenant  with  its  relics,  and  Thy 
most  pure  Body  with  Its  unsj^eakable  virtues ; 
[great  tlie  difference]  between  those  legal  sacri- 
fices, figures  of  tlimgs  to  come,  and  the  True  Sac- 
rifice of  Thy  Body,  the  fulfilment  of  all  ancient 
sacrifices. 

Wherefore  then  am  I  not  more  ardent  and  zeal- 
ous in  seekino-  Thine  adoraljle  Presence  ? 

Why  do  I  not  prepare  myself  with  greater  solic- 
itude to  receive  Thy  holy  things  ?  whereas  those 
ancient  holy  patriarchs  and  prophets,  yea  kings 
also  and  princes,  with  the  whole  people,  sliowed 
such  an  affectionateness  of  devotion  to  Thy  divine 
service. 

7.  The  most  devout  king  David  -^  danced  before 
the  ark  of  God  with  all  his  might,  calling  to  mind 
the  benefits  bestowed  in  time  past  upon  his  fore- 
fathers. He  made  instruments  of  sundry  kinds,  he 
published  i)salms,  and  appointed  them  to  be  chanted 
with  joy  ;  he  also  oftentimes  liimself  played  on  the 
harp,  being  mspired  with  the  gi-ace  of  the  Holy 
Ghost.     He  taught  the  people  of  Israel  to  praise 

1  2  Sam.  vi.  [U.  Ecclus.  xlvii.  8,  9.] 
18 


2  74  QfAtve  in  Approacliing  the  Holy  Communion. 

God  with  their  whole  hearts,  and  with  voices  full 
of  melody  to  bless  and  praise  Him  every  day. 

If  so  great  devotion  was  then  used,  and  such 
celebrating  of  divine  praise  was  kept  up  before  the 
ark  of  the  testament,  what  reverence  and  devotion 
ought  now  to  be  preserved  by  me  and  all  Christian 
people,  during  the  ministration  of  the  Sacrament, 
in  receiving  the  most  precious  Body  and  Blood  of 
Christ ! 

8.  Many  run  to  divers  places  to  visit  the  memo- 
rials of  Saints  departed,  are  full  of  admiration  at 
hearing  of  their  deeds,  behold  with  awe  the  spa- 
cious buildings  of  their  temples,  [and  find  their 
affections  moved  by  whatever  is  connected  with 
their  memory]. 

But  behold.  Thou  art  Thyself  here  present  with 
me  on  Thine  altar,  my  God,  Saint  of  saints.  Cre- 
ator of  men,  and  Lord  of  the  Angels. 

Often  in  looking  after  such  [memorials],  people 
are  moved  by  curiosity,  and  the  novelty  of  fresh 
sights,  whilst  little  or  no  fruit  of  amendment  is 
carried  home  ;  particularly  when  they  go  from 
place  to  place  Avith  such  levity  [as  they  do]  with- 
out true  contrition  of  heart. 

15ut  here,  in  the  Sacrament  of  the  Altar, 
Thou  art  wholly  present,  my  God,  The  IMan 
Christ  Jesus  ;  here,  to  all  worthy  and  devout 
receivers,  is  granted  an  abundant  fruit  of  eternal 
salvation. 

There  is  here  to  attract  men  nothinjr  that  sa- 


Of  Awe  in  Approaching  the  Holy  Communion.  275 

vors  of  levity,  of  curiosity,  or  of  sensuality  ;  noth- 
ing but  firm  faith,  devout  hope,  and  sincere  charity. 

9.  0  God,  the  invisible  Creator  of  the  world, 
how  wonderfully  dost  Thou  deal  with  us  ;  how 
sweetly  and  graciously  dost  Thou  dispose  of  all 
things  with  Thine  elect,  to  whom  Thou  offerest 
Thyself  to  be  received  in  this  Sacrament ! 

For  This  verily  exceedeth  all  understanding; 
This  specially  draweth  the  hearts  of  the  devout, 
and  inflameth  their  affections. 

For  even  Thy  true  faithful  ones,  who  dispose 
their  whole  life  to  amendment,  from  this  most  pre- 
cious Sacrament  oftentimes  gain  much  grace  of 
devotion,  and  love  of  virtue. 

10.  O  the  admirable  and  hidden  grace  of  this 
Sacrament,  which  only  the  faithful  ones  of  Christ 
do  know !  but  the  unbelieving,  and  such  as  are 
slaves  unto  sin,  cannot  have  experience  thereof. 

In  this  Sacrament  spiritual  grace  is  conferred, 
and  virtue  which  was  lost  is  restored  in  the  soul, 
and  the  beauty  which  by  sin  had  been  disfigured 
again  returneth. 

This  grace  is  sometimes  so  great,  that  out  of 
the  fulness  of  devotion  here  given,  not  the  mind 
only,  but  the  weak  body  also,  feeleth  great  in- 
crease of  strength  bestowed  on  it. 

11.  Nevertheless  our  lukewarmness  and  negli- 
gence is  exceedingly  to  be  lamented  and  pitied, 
that  we  are  not  drawn  with  greater  affection  to 
receive   Christ ;    in  whom   doth   consist   all   the 


^%. 

276  Of  Aive  in  Approaching  the  Holy  Communion. 

hope  of  those  that  are  to  be  saved,  and  all  their 
merit. 

For  He  Himself  is  our  sanctification  and  re- 
demption ;  He  Himself  is  the  consolation  of  pil- 
grims, and  the  everlasting  fruition  of  Saints. 

It  is  therefore  exceedingly  to  be  lamented  that 
many  do  so  little  consider  this  salutary  Mystery, 
which  causeth  joy  in  Heaven,  and  preserveth  the 
whole  world. 

Alas  for  the  blindness  and  hardness  of  the  hu-' 
man  heart,  that  it  does  not  more  tenderly  cherish 
so  unspeakable  a  Gift;  but  rather  through  the 
daily  use  thereof  sinks  into  listless  disregard  of  it ! 

12.  For  if  this  most  holy  Sacrament  were  cele- 
brated in  one  place  only,  and  were  consecrated  by 
one  only  priest  in  the  world ;  with  how  great  de- 
sires dost  thou  think  would  men  be  affected  to 
that  place,  and  toward  such  a  priest  of  God,  that 
they  might  be  witnesses  of  the  celebration  of 
these  divine  Mysteries  ? 

But  noAv  many  are  made  priests,  and  in  many 
places  Clu-ist  is  offered ;  that  the  grace  and  love 
of  God  to  man  may  appear  so  much  the  greater 
the  more  widely  this  sacred  Conununion  is  spread 
over  the  world. 

Thanks  be  unto  Thee,  O  merciful  Jesu,  Thou 
eternal  Shepherd,  for  that  Thou  hast  vouchsafed 
to  refresh  us,  who  are  poor  and  in  a  state  of  ban- 
ishment, with  Thy  precious  Body  and  Blood ;  and 
to  invite  us  to  the  receiving  of  these  Mysteries  by 


Of  God's  Love  in  the  Holy  Eucharist,     inn 

a  message  even  from  Thine  own  mouth,  saying, 
"  Come  unto  Me  all  ye  that  labor  and  are  heavy 
laden,  and  I  will  refresh  you." 


CHAP.   II. 

THAT  THE    GREAT  GOODNESS  AND   LOVE   OF   GOD 
IS   EXHIBITED    TO  MAN  IN  THIS  SACRAMENT. 

THE    VOICE    OF    THE    DISCIPLE. 

IN  confidence  of  Thy  goodness  and  great  mercy, 
O  Lord,  I  draw  near,  as  a  sick  person  to  the 
Healer,  as  one  hungry  and  thirsty  to  the  Fountain 
of  life,  a  needy  Avretch  to  the  King  of  Heaven,  a. 
servant  to  his  Lord,  a  creature  to  tlie  Creator,  a 
desolate  soul  to  my  own  tender  Comforter. 

But  whence  is  this  to  me,  that  Thou  vouch- 
safest  to  come  unto  me  ?  ^  w^hat  am  I,  that  Thou 
shouldest  grant  Thine  own  self  unto  me  ? 

How  dare  a  sinner  appear  before  Thee  ?  and 
how  is  it  that  Thou  dost  vouchsafe  to  come  unto 
a  sinner  ? 

Thou  knowest  Thy  servant,  and  art  well  aware 
that  he  hath  in  him  no  good  thing,  for  which  Thou 
shouldest  grant  him  this  favor. 

I  confess,  therefore  mine  own  vileness,  I  ac- 
knowledge Thy  goodness,  I  praise  Thy  tender 
mercy,  and  give  Thee  thanks  for  this  Thy  tran- 
scendent love. 

1  Luke  i.  [43.] 


278      Of  God's  Love  in  the  Holy  Eucharist, 

For  Thou  doest  this  for  Thine  o^^^l  sake,  not  for 
any  merits  of  mine  ;  to  the  end  that  Thy  goodness 
may  be  the  better  known  unto  me,  Thy  love  more 
abundantly  poured  down,  and  Thy  gracious  humil- 
ity th^  more  eminently  set  forth. 

Since  therefore  it  is  Thy  pleasure,  and  Thou 
hast  commanded  that  it  should  be  so,  this  Thy 
condescension  is  also  dearly  pleasing  unto  me> 
and  0  that  my  iniquity  may  be  no  hindrance 
herein ! 

2.  0  most  sweet  and  most  benign  Jesu,  how 
great  reverence  and  thanksgiving,  together  with 
perpetual  praise,  is  due  unto  Thee  for  the  receiv- 
ing of  Thy  sacred  Body  and  Blood,  whose  pre- 
ciousness  no  mortal  man  is  able  to  express  ! 

But  on  what  shall  my  thoughts  dwell  at  this 
Communion,  in  thus  approaching  unto  my  Lord, 
whom  I  am  not  able  duly  to  honor,  and  yet  whom 
I  cannot  but  desire  devoutly  to  receive  ? 

What  can  I  think  on  better,  and  more  profita- 
ble, than  utterly  to  humble  myself  before  Thee, 
and  to  exalt  Thine  infinite  goodness  above  me  ? 

I  praise  Thee,  my  God,  and  will  exalt  Thee  for- 
ever :  I  do  despise  myself  and  cast  myself  down 
before  Thee,  into  the  deep  of  mine  own  vileness. 

3.  Behold,  Thou  art  the  Holy  of  holies,  and  I 
the  scum  of  simiers  ! 

Beliold,  Thou  inclinest  Thyself  unto   me,  who 

am  not  worthy  so  much  as  to  look  up  unto  Thee ! 

Behold,    Thou    comest    unto    me ;    it   is   Thy 


Of  God's  Love  in  the  Holy  Eucharist.     279 

will  to  be  with  me,  Thou  invitest  me  to  Thy 
banquet. 

Thou  art  willing  to  give  me  heavenly  food  and 
bread  of  Angels  to  eat,^  which  is  indeed  no  other 
than  Thyself  the  Living  Bread,  which  earnest 
down  from  Heaven,  and  givest  liCe  unto  the 
world. 

4.  Behold,  from  whence  doth  this  love  proceed  ! 
what  a  gracious  condescension  of  Thine  shineth 
forth  herein !  how  great  thanks  and  praises  are 
due  unto  Thee  for  these  benefits  ! 

O  how  salutary  and  profitable  was  Thy  counsel, 
when  Thou  didst  ordain  It !  how  sweet  and  pleas- 
ant the  banquet,  when  Thou  gavest  Thyself  to 
be  our  food  ! 

O  how  admirable  is  this  Thy  working,  0  Lord, 
how  mighty  is  Thy  power,  how  unspeakable  Thy 
truth  ! 

For  Thou  didst  speak  the  word  and  all  things 
were  made ;  "^  and  this  was  done  which  Thou  Thy- 
self commandest. 

0.  A  matter  of  great  admiration,  worthy  of  all 
faith,  and  surpassing  man's  understanding,  that 
Thou  my  Lord  God,  True  God  and  Man,  should- 
est  offer  Thyself  wholly  to  us  in  a  little  Bread 
and  Wine,  and  therein  become  our  inexhaustible 
support. 

Thou  who  art  the  Lord  of  the  universe,  and 

1  Psalm  Ixxviii.  [25.]  Joliii  vi.  [3:3.] 

2  Geii.  i.;  Psalm  cxlviii.  [5.] 


280      Of  God's  Love  in  the  Holy  Eucharist. 

standest  in  need  of  none,-^  art  pleased  to  dAvell  in 
lis  by  means  of  this  Thy  Sacrament. 

Do  Thou  preserve  my  heart  and  body  undefiled, 
that  with  a  cheerful  and  pure  conscience  I  may  be 
able  very  frequently  *  to  celebrate,  and  *  to  receive 
to  my  everlasting  health,  those  Mysteries,  which 
Thou  didst  specially  ordain  and  institute  for  Thine 
own  honor,  and  for  a  never-ceasing  memorial  of 
Thyself. 

6.  Rejoice,  0  my  soul,  and  give  thanks  mito 
God,  for  so  noble  a  gift,  and  so  precious  a  conso- 
lation, left  unto  thee  in  this  vale  of  tears. 

For  as  often  as  thou  callest  to  mind  this  Mys- 
tery, and  receivest  the  Body  of  Christ,  so  often 
dost  thou  go  over  the  work  of  thy  redemption, 
antl  art  made  partaker  of  all  the  merits  of  Christ. 

For  the  love  of  Christ  is  never  diminished,  and 
the  greatness  of  His  propitiation  is  never  ex- 
hausted. 

Therefore  thou  oughtest  to  dispose  thyself  here- 
unto by  a  constant  fresh  renewing  of  thy  mind, 
and  to  Aveigh  with  attentive  consideration  the  great 
Mystery  of  salvation. 

So  great,  so  new,  and  so  joyful  ought  it  to  seem 
unto  thee,  when  thou  *  celebratest  or  *  partakest 
in  these  holy  Mysteries,  as  if  on  this  same  day 
Christ  first  descending  into  the  womb  of  the  Vir- 

1  Psalm  xvi.  [2.] 
*  The  parts  between  asterisks  not  to  be  used  save  by  a 
priest. 


,—  — >■:-< 


Of  the  Comfort  of  Frequent  Communion.  281 

gin  Avere  become  man,  or  hanging  on  the  Cross 
did  [this  day]  suffer  and  die  for  the  salvation  of 
mankind. 


CHAP.   III. 

THAT  IT  IS  PROFITABLE  TO  COMMUNICATE  OFTEN 
THE    VOICE    OF    THE    DISCIPLE. 

BEHOLD,  0  Lord,  I  come  unto  Thee,  that  it 
may  be  well  with  me  through  Thy  gift,  and 
that  I  may  rejoice  in  Thy  holy  feast,  wliicli  Thou, 
0  God,  hast  in  Thy  goodness  prepared  for  the 
poor.^ 

Behold  in  Thee  is  all  whatsoever  I  can  or  ought 
to  desire  ;  Thou  art  my  Salvation  and  my  Redemp- 
tion, my  Hope  and  my  Strength,  my  Honor  and 
Glory. 

Rejoice  therefore  this  day  the  soul  of  Thy  ser- 
vant ;  -  for  unto  Thee  0  Lord  Jesu,  have  I  lifted 
up  my  soul. 

I  do  long  to  receive  Thee  now  witli  devotion  and 
reverence ;  I  desire  to  bring  Thee  into  my  house, 
that  with  Zaccheus  I  may  be  counted  worthy  to  be 
blessed  by  Thee,  and  to  be  numbered  amongst  the 
sons  of  Abraham. 

My  soul  thirsteth  to  receive  Thy  liody  and 
Blood  ;  my  lieart  longeth  to  be  united  with  Thee. 
1  Psalm  Ixviii.  [10.]  2  Psalni  Ixxxvi.  [-4.] 


282    Of  the  Comfort  of  Frequent  Communion. 

2.  Give  Thyself  to  Me,  and  it  sufficeth ;  for 
besides  Thee  no  comfort  is  avaiUable. 

Without  Thee  I  cannot  be,  and  without  Thy 
visitation  I  have  no  power  to  live. 

And  therefore  I  must  needs  often  draw  near 
unto  Thee,  and  receive  Thee  for  the  medicine  of 
my  salvation  ;  lest  haply  I  faint  in  the  way,  if  I  be 
deprived  of  the  heavenly  Food. 

For  so,  most  merciful  Jesus,  Thou  once  didst 
say,  preaching  to  the  people,  and  curing  divers 
diseases,  "  I  will  not  -send  them  home  fasting,  lest 
they  faint  in  the  way."  ^ 

Deal  Thou  therefore  in  like  manner  now  with 
me,  who  hast  vouchsafed  to  leave  Thyself  in  the 
Sacrament  for  the  comfort  of  the  faithful. 

For  Thou  art  the  sweet  refection  of  the  soul ; 
and  he  that  eateth  Thee  worthily  shall  be  partaker 
and  heir  of  everlasting  glory. 

It  is  indeed  necessary  for  me,  who  so  often  fall 
into  error  and  sin,  so  quickly  wax  dull  and  faint, 
that  by  frequent  prayer  and  confession,  and  re- 
ceiving of  Thy  Holy  Body  and  Blood,  I  renew, 
cleanse,  and  inflame  myself,  lest  haply,  by  too 
long  abstaining,  I  fall  away  from  my  holy  pur- 
poses. 

3.  For  the  imaginations  of  man  are  prone  unto 
evil  from  his  youth  ;  ^  and  unless  some  divine 
remedy  help  him,  he  by  and  by  falleth  away  to 
worse  things. 

1  Matt.  XV.  [32.]  Mark  viii.  [8.]  2  Qcn.  viii.  [21.] 


Of  the  ComfoH  of  Frequent  Communion.  283 

This  Holy  Communion  therefore  draweth  us 
back  from  evil  and  strengtheneth  us  in  good. 

For  if  I  be  now  so  often  negligent  and  lukewarm 
when  I  communicate  *  or  celebrate  *  ;  what  would 
become  of  me  if  I  received  not  this  remedy,  and 
sought  not  after  so  great  a  help  ? 

*  And  although  I  may  not  be  fit,  nor  well  pre- 
pared to  celebrate  every  day ;  I  will  endeavor 
notwithstanding  at  due  times  to  receive  the  di- 
vine Mysteries,  and  to  be  partaker  of  so  great 
a  Grace.* 

For  this  is  the  one  chief  consolation  of  faithful 
souls,  so  long  as  they  are  absent  from  Thee  in  this 
mortal  body;  that  being  mindful  of  their  God,  they 
often  receive  their  Beloved,  with  devout  mind. 

4.  O  the  wonderful  condescension  of  Thy  tender 
mercy  towards  us,  that  Thou  O  Lord  God,  the 
Creator  and  Giver  of  life  to  all  Spirits,  dost  vouch- 
safe to  come  unto  a  poor  soul,  and  with  Thy  whole 
Deity  and  Humanity  abundantly  to  satisfy  its  fam- 
ishino;  huno;er ! 

0  happy  minds  and  blessed  souls,  who  have  the 
privilege  of  receiving  Thee,  their  Lord  God,  with 
devout  affection,  and  in  so  receiving  Thee  are  per- 
mitted to  be  full  of  spiritual  joy  ! 

O  how  great  a  Lord  do  they  entertain  !  how 
beloved  a  Guest  do  they  harbor !  how  delightful 
a  Companion  do  they  receive !  how  faithful  a  Friend 
do  they  welcome !  how  lovely  and  noble  a  Spouse 
do  they  embrace  !  even  Him  who  is  to  be  loved 


284   Of  the  Comfort  of  Devout  Communion. 

before  all  that  are  beloved,  and  above  all  things 
that  can  be  desired. 

O  Thou  my  most  sweet,  most  beloved !  let  heaven 
and  earth  and  all  their  ornaments  be  silent  in  Thy 
presence ;  for  what  praise  and  beauty  soever  they 
have,  it  is  received  from  Thy  bounteous  condescen- 
sion, and  shall  never  equal  the  grace  and  beauty 
of  Thy  Name,  whose  wisdom  is  beyond  all  num- 
bers.-^ 


CHAP.  IV. 

THAT  MANY  BENEFITS  ARE  BESTOWED    UPON 
THEM  THAT   COMMUNICATE  DEVOUTLY. 


THE    VOICE    OF    THE    DISCIPLE. 

OLORD  my  God,  do  Thou  prevent  Thy  ser- 
vant with  the  blessings  of  Thy  sweetness,^ 
that  I  may  be  enabled  to  approach  worthily  and 
devoutly  to  Thy  glorious  Sacrament. 

Stir  up  my  heart  toward  Thee,  and  set  me  free 
from  heavy  listlessness  :  visit  me  with  Thy  salva- 
tion,^ that  I  may  taste  in  spirit  Thy  sweetness, 
which  plentifully  lieth  hid  in  this  Sacrament  as  in 
a  fountain. 

Enlighten  also  mine  eyes  to  behold  so  great  a 
INIystery,  and  strengthen  me  Avith  undoubting  faith 
to  believe  it. 
I  Psalm  cxlvii.  [5.]      2  Psalm  xxi.  [3.]       s  Psalm  cvi.  [4.] 


Of  the  Comfort  of  Devout  Communion.  285 

For  it  is  Thy  work,  and  no  human  power ;  Thy 
sacred  institution,  not  man's  invention. 

For  of  himself  no  man  is  able  to  comprehend 
and  understand  these  things,  which  transcend  even 
the  exquisite  skill  of  Angels. 

What  portion  then  of  so  high  and  sacred  a  Mys- 
tery shall  I,  unworthy  sinner,  dust  and  ashes,  be 
able  to  search  out  and  comprehend  ? 

2.  O  Lord,  in  the  simplicity  of  my  heart,  with 
a  good  and  firm  foith,  and  at  Thy  commandment, 
I  draw  near  unto  Thee  with  hope  and  reverence ; 
and  I  do  truly  believe  that  Thou  art  here  present 
in  this  Sacrament,  both  God  and  Man. 

Thy  will  therefore  is,  that  I  should  receive  Thee, 
and  that  I  should  unite  myself  unto  Thee  in  char- 
ity. 

Whereupon  1  implore  Thy  mercy,  and  do  crave 
Thy  special  Grace,  to  this  end  ;  that  I  may  wholly 
be  dissolved  and  overflow  with  love  toward  Thee, 
and  never  hereafter  suffer  any  consolation  to  enter 
in,  which  comes  not  from  Thee. 

For  this  most  higli  and  precious  Sacrament  is 
the  health  both  of  soul  and  body,  the  medicine  for 
all  spiritual  languor ;  hereby  my  vices  are  cured, 
my  passions  bridled,  my  temptations  overcome  or 
at  least  weakened ;  greater  grace  is  infused,  vir- 
tue begun  is  increased,  faith  is  confirmed,  hope 
strengthened,  and  love  inflamed  and  enlarged. 

3.  For  Thou  hast  bestoAved,  and  still  oftentimes 
dost  bestow  many  benefits  in  this  Sacrament  upon 


286    Of  the  Comfort  of  Devout  Communion. 

Thy  beloved  ones  that  communicate  devoutly,  0 
my  God,  the  Protector  of  my  soul,  the  Restorer 
of  human  weakness,  and  the  Giver  of  all  inward 
consolation. 

For  Thou  impartest  unto  them  much  comfort 
against  every  variety  of  tribulation,  and  liftest  them 
up  from  the  depth  of  their  own  dejected  state,  to 
hope  in  Thy  protection,  and  dost  inwardly  recreate 
and  enlighten  them  wdth  new  Grace  ;  so  that  they 
who  at  first  and  before  Communion  felt  themselves 
full  of  anxiety  and  heartlessness,  afterwards,  being 
refreshed  with  heavenly  Meat  and  Drink,  do  find 
in  themselves  a  change  for  the  better. 

And  in  such  a  way  of  dispensation  as  this  deal- 
est Thou  with  Thine  elect,  in  order  that  they  may 
truly  aclvnowledge,  and  clearly  prove,  how  great 
their  own  infirmity  is,  and  wliat  goodness  and 
grace  they  obtain  from  Thee. 
'  For  they  of  themselves  are  cold,  hard,  and  un- 
devout ;  but  by  Thee  they  are  enabled  to  become 
fervent,  cheerful,  and  devout. 

For  who  is  there,  that  approaching  humbly  unto 
the  fountain  of  sw^eetness,  doth  not  carry  away 
from  thence  at  least  some  little  sweetness  ? 

Or  who  standing  near  a  large  fire,  receiveth  not 
some  small  heat  therefrom? 

And  Thou  art  a  fountain  always  full  and  over- 
flowing; a  fire  ever  burning  and  never  going 
out.i 

1  Isaiah  xii.  [3.]  Lev.  vi.  [13.] 


Of  the  Comfort  of  Devout  Communion.  287 

4.  Wlierefore  if  I  am  not  permitted  to  draAv  out 
of  the  full  fountain  itself,  nor  to  drink  my  fill,  I 
will  notwithstanding  set  my  lips  to  the  mouth  of 
this  Heavenly  conduit,  that  I  may  receive  from 
thence  at  least  some  small  drop  to  refresh  my 
thirst,  and  may  not  quite  wither  away. , 

And  though  I  cannot  as  yet  he  altogether 
Heavenly,  nor  so  inflamed  as  the  Cherubim  and 
Seraphim,  yet  notwithstanding  I  will  endeavor  to 
apply  myself  earnestly  to  devotion,  and  to  prepare 
my  heart  to  obtain  if  it  be  but  some  small  flame  of 
divine  fire,  by  the  humble  receiving  of  this  life- 
giving  Sacrament. 

But  whatsoever  is  hereunto  wanting  in  me,  O 
Merciful  .Jesu,  most  Holy  Saviour,  do  Thou  in  my 
behalf  bountifully  and  graciously  supply.  Thou  who 
hast  vouchsafed  to  call  us  all  unto  Thee,  saying, 
"  Come  unto  I\Ie  all  ye  that  labor  and  are  heavy 
laden,  and  I  will  refresh  you."  ^ 

5.  I  indeed  labor  in  the  sweat  of  my  brows,-  I 
am  racked  with  grief  of  heart,  I  am  burdened  with 
sins,  I  am  troubled  Avith  temptations,  I  am  en- 
tangled and  opj)ressed  with  many  evil  passions  ; 
and  there  is  none  to  help  me,  none  to  deliver  and 
save  me,  but  Thou  O  Lord  God  my  Saviour,  to 
whom  T  commit  myself  and  all  that  is  mine,  that 
Thou  mayest  keep  watch  over  me,  and  bring  me 
safe  to  life  everlastinjr. 

Receive  me  for  the  honor   and  glory  of  Thy 
1  Matt.  xi.  [28.]  2  Qen.  iii.  [19.] 


288       Of  the  Dignity  of  the  Holy  Eucharist, 

Name,  Thou  who  hast  prepared  Thy  Body  and 
Blood  to  be  my  meat  and  drink. 

Grant,  0  Lord  God,  my  Saviour,  that  by  fre- 
quenting Thy  Mysteries,  the  zeal  of  my  devotion 
may  grow  and  increase. 


CHAP.   V. 

OF    THE    DIGNITY  OF    THIS    SACRAMENT,  AND    OF 
THE   MINISTERIAL   FUNCTION. 

THE    VOICE    OF    THE    BELOVED. 

IF  thou  hadst  the  purity  of  Angels,-^  and  the 
sanctity  of  Saint  John  Baptist,  thou  wouldst 
not  be  worthy  either  to  receive  this  Sacrament 
thyself,  or  to  administer  It  to  others. 

For  it  is  not  Avithin  the  compass  of  the  deserts 
of  men,  that  man  should  consecrate  and  administer 
the  Sacrament  of  Christ,  and  receive  for  food  the 
bread  of  Ano;els.^ 

Grand  is  this  Mystery ;  great  too  is  the  dignity 
of  the  Priests,  to  whom  hath  been  granted  that 
which  is  not  permitted  to  Angels. 

For  none  but  Priests  duly  ordained  in  the 
Churcli,  have  power  to  celebrate  [this  Sacra- 
ment], and  to  consecrate  the  Body  of  Christ. 

The  Priest  is  indeed  the  minister  of  God,  using 
the  Word  of  God,  by  God's  command  and  appoint- 
1  Matt,  xviii.  [10.]  2  Psalm  Ixxviii.  [-25.] 


Of  the  Dignity  of  the  Holy  Eucharist.      289 

ment :  nevertheless  God  is  there  the  principal 
Author,  and  invisible  Worker;  to  whom  all  that 
He  willeth  is  subject,  and  all  that  He  command- 
etli  is  obedient.* 

2.  *  Thou  oughtest  then  to  trust  God  Almighty 
in  this  most  excellent  Sacrament,  more  than  thine 
own  sense,  or  any  visible  sign. 

And  therefore  thou  must  approach  to  this  holy 
work  with  fear  and  reverence. 

Take  diligent  heed  unto  thyself,-  and  see  what 
That  is,  whereof  the  ministry  is  delivered  unto  thee 
by  the  laying  on  of  the  Bishop's  hand. 

Behold,  thou  hast  been  made  a  Priest,  and  con- 
secrated to  celebrate  [the  Lord's  Sacraments]  ;  see 
now  that  thou  offer  [the  Christian]  Sacrifice  to 
God  faithfully  and  devoutly,  and  at  fit  opportuni- 
ties, and  conduct  thyself  so  as  that  thou  mayest 
be  without  reproof. 

Thou  hast  not  liglitened  tliy  burden,  but  art  now 
bound  with  a  straiter  band  of  discipline,  and  art 
obliged  to  a  more  perfect  degree  of  sanctity. 

A  Priest  ought  to  be  adorned  with  all  graces, 
and  to  give  example  of  good  life  to  others. 

His  life  and  conversation^  should  not  be  in  the 
popular  and  common  ways  of  mankind,  but  witli 
the  Angels  in  Heaven,  or  with  perfect  men  on 
earth. 

3.  A  Priest  clad  in  sacred  garments  is  Christ's 

1  Gen.  i.     Psalm  xlix.  [7.]     Rom.  ix.  [20.] 

2  1  Tim.  iv.  [16.]  3  phU.  iii.  [20.] 

19 


200    Of  Spiritual  Exercise  before  Communion. 

Deputy,  that  with  all  supplication  and  humility  he 
may  beseech  God  for  himself  and  for  the  whole 
people.-^  t 

Neither  ought  he  to  cease  from  prayer  and  holy 
oblation,  till  he  prevail  to  obtain  grace  and  mercy. 

When  a  Priest  doth  celebrate  [the  H<jly  Eucha- 
rist], he  honoreth  God,  he  rejoiceth  the  Angels, 
he  edifieth  the  Church,  he  helpeth  the  living,  [he 
commemorateth  the  departed,]:]  and  maketh  him- 
self partaker  of  all  good  things.! 


CHAP.  VI. 

AN  INQUIRY  CONCERNING   SPIRITUAL  EXERCISE 
BEFORE   COMMUNION. 


THE    VOICE    OF    THE    DISCIPLE. 

WHEN  I  weigh  Thy  worthiness,  O  Lord,  and 
mine  own  vileness,  I  exceedingly  tremble, 
and  am  confounded  within  myself 

For  if  I  come  not  unto  Thee,  I  fly  from  life  ; 
and  if  I  unworthily  intrude  myself,  I  incur  Thy 
displeasure. 

What  therefore  shall  I  do,  O  my  God,  my  Helper 
and  my  Counsellor  in  all  necessity  ? 

2.  Teach  Thou  me  the  right  way  :  appoint  me 
some  brief  exercise,  suitable  to  this  Holy  Com- 
munion. 

i  Heb.  V.  [3.]  t  See  note  [G.]  %  See  note  [II.] 


Of  Self- Examination  hefore  Communion.  291 

For  it  is  good  for  me  to  know  how  with  devo- 
tion and  reverence  I  should  prepare  my  heart  for 
Thee,  for  the  receiving  of  Thy  Sacrament  to  my 
soul's  health,  *  or  it  may  be  also  for  the  celebrat- 
ing of  so  great  and  divine  a  Sacrifice.* 


CHAP.  VII. 

OF  THOROUGHLY  SEARCHING    OUR    OWN  CON- 
SCIENCE, AND    OF  HOLY  PURPOSES 
OF  AMENDMENT. 

THE    VOICE    OF    THE    BELOVED. 

*  A  ^^^-E  ^^^  things,  with  exceeding  humility 
■^-^  of  heart,  and  with  suppliant  reverence, 
with  a  full  faith,  and  dutiful  anxiety  for  God's 
honor,  ought  God's  Priest  to  come  to  celebrate, 
and  to  receive  this  Sacrament. 

Examine  diligently  thy  conscience,  and  to  the 
utmost  of  thy  power  purify  and  make  it  clear,  with 
true  contrition  and  humble  confession  ;  so  as  there 
may  be  nothing  in  thee  that  may  weigh  heavy  upon 
thee,  or  that  may  breed  in  thee  remorse  of  con- 
science, and  hinder  thy  free  access  [to  the  throne 
of  Grace]. 

Think  Avith  displeasure  of  all  thy  sins  in  general, 
and  more  particularly  bewail  and  lament  thy  daily 
transgressions. 

And  if  thou  hast  time,  confess  unto  God  in  the 


_^ 

2q2      Of  Self- Examination  before  Communion. 

secret  of  thine  heart  all  the  wretchednesses  of  thy 
disordered  passions. 

2.  Lament  with  pain  and  sighing  that  thou  art 
yet  so  carnal  and  worldly,  so  unmortijfied  in  thy 
passions,  so  full  of  the  motions  of  concupiscence : 

So  un watchful  over  thy  outward  senses,  so  often 
entangled  with  many  vain  fancies  : 

So  nuich  incluied  to  outward  things,  so  negligent 
in  things  inward  and  spiritual : 

So  prone  to  laughter  and  unbridled  mirth,  so 
hard  and  indisposed  to  tears  and  compunction  : 

So  prompt  to  ease  and  pleasures  of  the  tiesh,  so 
dull  to  zeal  and  strictness  of  life  : 

So  curious  to  hear  what  is  new,  and  to  see  what 
is  beautiful ;  so  slack  to  embrace  what  is  humble 
and  mean : 

So  covetous  of  abundance,  so  niggardly  in  giv- 
ing, so  close  in  keeping  : 

So  inconsiderate  in  speech,  so  reluctant  to  keep 
silence : 

So  unhandsome  in  manners,  so  fretful  in  con- 
duct : 

So  eager  about  food,  so  deaf  to  the  Word  of 
God: 

In  such  a  hurry  to  rest,  so  slow  to  labor : 

So  wakefid  after  gossiping  tales,  so  drowsy  at 
the  sacred  Services : 

So  hasty  to  arrive  at  the  end  thereof,  so  inclined 
to  be  wandering  and  inattentive  : 

So  negligent  in  the  prayers,  so  lukewarm  in 


Of  Self- Examination  before  Communion.     293 

celebrating,  so  dry  and  heartless  in  receiving  [the 
Holy  Eucharist] : 

So  quickly  distracted,  so  seldom  thoroughly  self- 
collected  : 

So  suddenly  moved  to  anger,  so  apt  to  take  dis- 
pleasure against  another  : 

So  ready  to  judge,  so  severe  to  reprove  : 

So  joyful  at  prosperity,  so  weak  in  adversity  : 

So  often  making  many  good  resolutions,  and  yet 
bringing  them  at  last  to  so  poor  effect. 

0.  These  and  other  thy  defects  being  confessed 
and  bewailed  with  sorrow  and  great  displeasure  at 
thme  own  uifirmity,  make  thou  a  firm  resolution 
to  be  always  amending  thy  life,  and  making  prog- 
ress in  all  that  is  good. 

Then  with  fidl  resignation  and  with  thy  entire 
will,  offer  up  thyself  to  the  honor  of  My  Name, 
on  the  altar  of  thy  heart  a  perpetual  whole  burnt 
offering,  even  thy  body  and  soid,  faithfully  com- 
mitting them  unto  Me. 

•  And  thus  mayest  thou  be  accounted  worthy  to 
draw  near  to  celebrate  this  Eucharistical  Sacrifice 
unto  God,  and  to  receive  the  Sacrament  of  My 
Body  and  Blood  to  thy  soul's  liealth.* 

4.  For  man  hath  no  oblation  more  worth}',  nor 
any  greater  for  the  destroying  of  sin,  than  to  oflTer 
himself  unto  God  purely  and  wholly,  in  and  Avith 
the  Holy  Communion  of  Christ's  Body  and  r)lo(t(l. 

And  when  a  man  shall  have  done  what  lieth  in 
him,  and  shall  be  truly  penitent,  how  often  soever 


294     ^f  Offering  up   Our  Hearts  to  God. 

he  shall  come  to  Me  for  pardon  and  grace,  "  as  I 
live,"  saith  the  Lord,  "  who  will  not  the  death  of  a 
sinner,  but  rather  that  he  be  converted  and  live,^  I 
will  not  remember  his  sins  any  more,  but  they  shall 
all  be  forgiven  him." 


CHAP.  VIII. 

OF   THE  OBLATION  OF   CHRIST   ON  THE   CROSS, 
AND    OF  RESIGNATION  OF   OURSELVES. 

THE    VOICE    OF    THE    BELOVED. 

AS  I  of  Mine  own  will  did  offer  up  Myself  unto 
God  the  Father  for  thy  sms,^  My  hands 
stretched  out  on  the  cross,  and  My  body  stripped 
and  laid  bare,  so  that  nothing  remained  in  Me 
that  was  not  wholly  turned  into  a  sacrifice  for  the 
appeasing  of  the  divine  Majesty  : 

In  like  manner  oughtest  thou  also  to  offer  thy- 
self willingly  unto  Me  every  day  in  the  Holy  Com- 
munion, as  a  pure  and  sacred  oblation,  with  all  thy 
strength  and  affections,  and  to  the  utmost  reach  of 
thy  inward  faculties. 

What  do  I  require  of  thee  more,  than  that  thou 
study  to  resign  thyself  entirely  vmto  INIe  ? 

Whatsoever  thou  givest  besides  thyself  is  of  no 
value  in  My  sight,  for  I  seek  not  thy  gilts,  but  thee.^ 

1  Ezek.  xviii.  [22,  23.]  2  isaiah  liii.  [5.]    Heb.  ix.  [28.] 

*  Prov.  xxiii.  [2G.] 


Of  Offering  up  Our  Hearts  to  God.     29  5 

2.  As  it  would  not  suffice  thee  to  have  all  things 
whatsoever,  besides  Me ;  so  neither  can  it  please 
Me,  whatsoever  thou  givest,  if  thou  offer  not  thy- 
self. 

Offer  uj)  thyself  unto  Me,  and  give  thyself 
wholly  for  God,  and  thy  offering  shall  be  accept- 
able. 

Behold,  I  offered  up  Myself  wholly  unto  My 
Father  for  thee  ;  I  give  also  My  whole  Body  and 
Blood  for  thy  food,  that  I  might  be  wholly  thine, 
and  that  thou  mightest  continue  Mine  to  the  end. 

But  if  thou  stand  upon  thyself,  and  dost  not 
offer  thyself  up  freely  unto  My  will,  the  oblation 
is  not  complete,  neither  will  there  be  entire  union 
between  us. 

Therefore  a  free  offering  up  of  thyself  into  the 
hands  of  God  ought  to  go  before  all  thine  actions, 
if  thou  desire  to  obtain  liberty  and  grace. 

For  this  is  the  cause  why  so  few  become  illu- 
minated and  inwardly  free,  because  they  camiot 
endure  wholly  to  deny  themselves. 

My  sentence  standeth  sure,  "  Unless  a  man  for- 
sake all,  he  cannot  be  INIy  disciple."  ^  If  thou 
therefore  desire  to  be  My  disciple,  offer  up  thyself 
unto  jNIe  with  thy  whole  affections. 

1  Luke  xiv.  [33.] 


(£55^ 


•v* 


296     Of  Offering  up  to  God  all  that  is  Ours, 


CHAP.  IX. 

THAT  WE    OUGHT   TO    OFFER    UP    OURSELVES  AND 

ALL   THAT   IS   OURS    UNTO    GOD,   AND    TO 

PRAY  FOR  ALL. 


THE    VOICE    OF    THE    DISCIPLE. 

rpHINE,  O  Lord,  are  all  things  that  are  in 
-■-     heaven,  and  that  are  in  earth. -^ 

I  desire  to  offer  up  myself  unto  Thee,  as  a  free 
oblation,  and  to  continue  Thine  forever. 

O  Lord,  in  the  simplicity  of  my  heart  I  offer 
myself  unto  Thee  this  day  to  be  Thy  servant  for- 
ever, in  humble  submission,  and  for  a  sacrifice  of 
perpetual  firaise. 

Receive  Thou  me,  with  this  holy  Oblation  of  Thy 
precious  Body  ;  which  [Offering]  I  make  to  Thee 
this  day  in  the  pi'csence  of  Angels  invisibly  at- 
tending ;  and  may  this  further  the  salvation  of  my- 
self and  of  all  Thy  people. 

2.  Lord,  I  offer  unto  Thee,  on  Thy  propitiatory 
altar,  all  my  sins  and  offences,  which  I  have  com- 
mitted before  Thee  and  Thy  holy  Angels,  from  the 
day  wherein  I  first  could  sin  even  to  this  hour ; 
that  Thou  mayest  consume  and  burn  them,  one  and 
all,  with  the  fire  of  Thy  love,  and  do  away  all  the 
stains  of  iny  sins,  and  cleanse  my  conscience  from 
all  offences,  and  restore  to  me  Thy  Grace  which  I 
lost  by  sin,  fully  forgiving  me  all,  and  admitting 
me  mercifully  to  the  kiss  of  peace. 

1  Psalm  xxiv.  [L] 


Of  Offering  up  to  God  all  that  is  Ours.    297 

3.  What  can  I  do  in  regard  of  my  sins,  but  hum- 
bly confess  and  l)c\vail  theni,^  and  unceasingly  en- 
treat Thy  propitiation  ? 

I  entreat  Thee,  hear  me  propitiously,  when  I 
stand  before  Thee,  my  God. 

All  my  sins  are  exceedingly  displeasing  to  me  ; 
I  Avill  never  more  commit  them  ;  but  for  them  I  do 
grieve,  and  Avill  grieve  as  long  as  I  live,  being  re- 
solved to  practise  penitence,  and  to  tlie  utmost  of 
my  power  to  make  restitution. 

JForgive  me,  0  God,  forgive  me  my  sins  for  the 
sake'of  Thy  holy  Name  ;  save  Thou  my  soul,  which 
Thou  hast  redeemed  with  Thy  precious  Blood. 

Behold  I  commit  myself  unto  Thy  mercy,  I  re- 
sign myself  into  Tliy  hands. 

Deal  with  me  according  to  Thy  goodness,  not 
accordmg  to  my  wickedness  and  iniquity. 

4.  I  offer  up  also  unto  Thee  all  that  is  good  in 
me,  though  it  be  very  small  and  imperfect,  in  order 
that  Thou  mayest  amend  and  sanctity  it,  that  Tliou 
mayest  make  it  grateful  and  acceptable  unto  Thee, 
and  always  be  perfecting  it  more  and  more  ;  and 
bring  me  also,  slothful  and  unprofitable  poor  creat- 
ure as  I  am,  to  a  good  and  blessed  end. 

5.  Moreover  I  offer  up  imto  Thee  all  the  pious 
desires  of  devout  persons,  the  necessities  of  parents, 
friends,  brethren,  sisters,  and  of  all  those  who  are 
dear  unto  me,  or  who  have  done  good  either  to  my- 
self or  others  for  Thy  love.  ^ 

1  rsalm  xxxii.  [5.| 


2q8     Of  Offering  up  to  God  all  that  is  Ours. 

Also  [I  commend  unto  Thee,  all]  that  have  de- 
sired and  begged  of  me  to  pray  for  them  and  all 
theirs 

That  all  may  feel  the  present  help  of  Thy  grace, 
the  aid  of  Thy  consolation,  protection  from  dangers, 
deliverance  from  pain ;  and  that  being  rescued  from 
all  evils,  they  may  with  joy  return  abundant  thanks- 
givings unto  Thee. 

6.  I  offer  up  also  unto  Thee  my  Sacramental 
prayers  and  intercessions,  for  those  especially  who 
have  in  any  matter  hurt,  grieved,  or  found  fault 
with  me,  or  who  have  done  me  any  damage  or  dis- 
pleasure. 

For  all  those  also,  whom  at  any  time  1  may  have 
vexed,  troubled,  burdened,  and  scandalized,  by 
words  or  deeds,  knowingly  or  in  ignorance  ;  that 
Thou  wouldst  grant  us  all  equally  pardon  for  our 
sins,  and  for  our  offences  against  each  other. 

Take  away  from  our  hearts,  O  Lord,  all  suspi- 
ciousness, indignation,  wrath,  and  contention,  and 
whatsoever  may  hurt  charity,  and  lesseii  brotherly 
love. 

Have  mercy,  O  Lord,  have  mercy  on  those  that 
crave  Thy  mercy,  give  Grace  unto  them  that  stand 
in  need  thereof,  and  make  us  such  as  that  we  may 
be  Avorthy  to  enjoy  Thy  Grace,  and  go  forward  to 
life  eternal.     Amen. 


Of  the  Benefit  of  Frequent  Communion,     299 


CHAP.  X. 

THAT   THE  HOLY  COMMUNION  IS  NOT   LIGHTLY 
^  TO  BE  FORBORNE. 

THE    VOICE    OF    THE    BELOVED. 

THOU  ouglitest  often  to  have  recourse  to  the 
Fountain  of  grace  and  of  divme  mercy,  to 
the  Fountain  of  goodness  and  of  all  purity ;  that 
thou  mayest  be  healed  of  thy  sins  and  passions, 
and  obtain  to  be  made  more  strong  and  vigi- 
lant against  all  the  temptations  and  deceits  of  the 
devil. 

The  Enemy  knowing  what  exceeding  great  profit 
and  restorative  aid  comes  by  the  Holy  Commun- 
ion, endeavoreth  by  all  means  and  occasions  to 
withdraw  and  hinder  faithful  and  devout  persons 
from  partaking  therein. 

2.  Thus  it  is  that  some  persons  when  they  are 
preparing  to  fit  themselves  for  Holy  Communion, 
suffer  from  the  insuiuations  of  Satan  worse  than 
before. 

That  wicked  spirit  himself  (as  it  is  written  in 
Job)  Cometh  amongst  the  sons  of  God,^  to  trouble 
them  according  to  his  accustomed  malice,  or  to  ren- 
der them  over-fearful  and  perplexed,  that  so  he 
may  diminish  their  affections,  or  by  direct  assaults 
take  away  their  faith ;  to  the  end  he  may  prevail 
on  them  if  possible  either   altogether  to  forbear 

1  Job  i.  [6.] 


300     Of  the  Benefit  of  Frequent  Communion, 

commuiiiciiting,  or  at  least  to  come  Avitli  luke- 
wanniiess. 

But  there  is  no  lieecl  at  all  to  be  taken  of  these 
his  crafty  and  fanciful  suggestions,  be  they  never 
so  filthy  and  hideous,  but  all  such  vain  imagina- 
tions are  to  be  turned  back  upon  his  own  head. 

They  must  despise  and  laugh  \o  scorn  the  miser- 
able wretch,  nor  dare  to  omit  the  Holy  Communion 
on  account  of  his  assaults,  or  for  the  troubles  which 
he  raiseth  within  them. 

3.  Oftentimes  also  an  over-great  solicitude  for 
the  obtainmg  a  certain  degree  of  devotion,  and  some 
anxiety  or  other  about  the  confession  of  sins,  per- 
plexetli  and  hindereth  them. 

Follow  thou  herein  the  counsel  of  the  wise,-^  and 
lay  aside  anxiety  and  scrupulousness  ;  for  it  hinders 
the  Grace  of  God,  and  overthrows  the  devotion  of 
the  mind. 

Do  not  omit  the  Holy  Communion  for  every 
small  vexation  and  trouble,  but  rather  proceed  at 
once  to  confess  thy  sins,  and  cheerfully  forgive 
others  whatever  offences  they  have  done  agamst 
thee.2 

And  if  thou  hast  offended  any,  humbly  crave 
pardon,  and  God  Avill  readily  forgive  thee. 

4.  A\'hat  availeth  it  to  delay  long  the  confession 
of  thy  sins,  or  to  defer  the  Holy  Communion  ? 

Make  thyself  thoroughly  clean  as  soon  as  possi- 
ble, spit  out  the  poison  with  all  speed,  make  haste 

1  Prov.  xiii.  [1.]  2  Matt.  v.  [24.] 


Of  the  Benefit  of  Frequent  Communion.     301 

to  apply  the  sovereign  Remedy,  and  tliou  slialt  find 
it  to  be  better  with  thee  tlian  if  thou  long  defer  it. 

If  thou  omit  it  to-day  for  one  cause,  perhaps  to- 
morrow another  of  greater  force  may  occur  to  thee  ; 
and  so  thou  mayest  be  hindered  a  long  time  from 
Communion,  and  grow  more  and  more  unfit. 

As  quickly  as  ever  thou  canst,  shake  off  from 
thyself  thy  present  heaviness  and  sloth,  for  it  is  of 
no  use  to  continue  long  in  disquietness,  or  to  be 
gouig  on  long  witli  a  disturbed  [conscience],  and 
for  every-day  impediments  to  sequester  thyself 
from  Divine  service. 

Yea,  it  is  most  exceedingly  hurtful  to  defer  the 
Communion  long,  for  it  usually  brings  on  a  heavy 
spiritual  drowsiness. 

Alas,  some  persons,  lukewarm  and  undisciplined, 
do  willingly  delay  confession,  and  defer  the  Holy 
Communion,  lest  they  should  be  ^obliged  to  keep  a 
stricter  watch  over  themselves. 

5.  0  how  poor  and  mean  is  their  love,  how  weak 
their  devotion,  who  so  easily  put  off  the  Holy 
Communion ! 

How  happy  is  he  and  how  acceptable  to  God, 
who  so  ordereth  his  life,  and  in  such  purity  guard- 
eth  his  conscience,  that  he  is  prepared  and  well- 
disposed  to  communicate  even  every  day,  if  it  were 
in  his  power,  and  might  be  done  without  [others 
taking]  notice. 

If  a  person  do  sometimes  abstain  out  of  humility, 
or  by  reason  of  some  lawful  cause  preventmg  him, 


^02     Of  the  Benefit  of  Frequent  Communion, 

he  is  to  be  commended  so  far  as  it  arises  from  a 
feelino;  of  reverence. 

But  if  a  spiritual  drowsiness  have  crept  over 
him,  he  must  stir  himself  up,  and  do  what  lieth  in 
him,  and  the  Lord  will  assist  his  desire,  for  the 
good  will  he  hath  thereto,  which  is  what  God  doth 
chiefly  respect. 

G.  But  Avhen  any  lawful  hindrance  doth  happen, 
he  will  yet  always  have  a  good  will,  and  a  pious 
intention  to  communicate,  and  so  shall  he  not  lose 
the  fruit  of  the  Sacrament. 

For  it  is  in  the  power  of  any  devout  person  every 
day  and  every  hour  profitably  and  without  let  to 
draw  near  to  Christ  in  spiritual  Communion. 

And  yet  on  certain  days,  and  at  time  appointed, 
he  ought  to  receive  Sacramentally,  Avith  affectionate 
reverence,  the  Body  and  Blood  of  his  Redeemer, 
and  rather  seek  the  honor  and  glory  of  God  than 
his  own  comfort.^ 

For  he  communicateth  mystically,  and  is  invis- 
ibly refreshed,  as  often  as  he  devoutly  calleth  to 
mind  the  mystery  of  the  Incarnation  and  the  Pas- 
sion of  Christ,  and  is  inflamed  with  the  love  of  Him. 

7.  He  that  prepareth  not  liimself,  except  only 
when  a  festival  draweth  near,  or  when  custom  com- 
pelleth  him  thereunto,  shall  too  often  be  unprepared. 

Blessed  is  he  that  offereth  up  himself  as  a  whole 
burnt  offering  to  the  Lord,  as  often  as  he  doth 
either  administer  or  receive  the  Holy  Communion. 

1  Cor.  xi.  [23-26.] 


Of  Mans  Spiritual  Food  and  Light.     303 

*  Be  not  too  slow  nor  yet  hurried  in  celebrat- 
ing [the  mystical  Service],  but  keep  the  good 
accustomed  manner  of  those  with  whom  thou 
livest. 

Thou  oughtest  not  to  be  tedious,  and  so  trouble- 
some to  others,  but  to  observe  the  received  custom, 
according  to  the  appointment  of  our  fathers  ;  and 
rather  to  yield  thyself  up  to  the  edification  of  oth- 
ers, than  to  thine  own  devotion  or  feelings.* 


CHAP.  XL 

THAT  THU  BODY  AND  BLOOD  OF  CHRIST  AND  THE 

HOLY  SCRIPTURES  ARE  MOST  NECESSARY 

UNTO  A  FAITHFUL  SOUL. 

THE    VOICE    OF   THE    DISCIPLE. 

0  BLESSED  Lord  Jesus,  how  great  is  the 
blessedness  of  the  devout  soul  that  feasteth 
with  Thee  in  Thy  banquet ;  where  there  is  set  no 
other  food  to  be  eaten  but  Thyself,  the  only  Be- 
loved, and  most  to  be  desired  above  all  the  desires 
of  the  heart ! 

To  me  also  it  would  be  indeed  a  blessed  thing, 
in  Thy  presence  to  pour  forth  tears  from  the  very 
bottom  of  my  heart,  and  with  the  grateful  Magda- 
lene to  wash  Thy  feet  with  tears.^ 

But  where  now  is  that  devotion  ?  where  that 
plentiful  effusion  of  holy  tears  ? 

1  Luke  vii.  [38.] 


304     ^f  Man's  Spiritual  Food  and  Light. 

Surely  in  the  sight  of  Thee  and  Thy  holy  Angels, 
my  whole  heart  ought  to  be  inflamed,  and  even  to 
weep  for  joy. 

For  in  this  Sacrament  I  have  Thee  truly  pres- 
ent, though  hidden  under  another  representa- 
tion. 

'  2.  For  to  look  upon  Thee  in  Thine  own  Divine 
brightness,  mine  eyes  would  not  be  able  to  en- 
dure ;  nor  could  even  the  whole  world  stand  in 
the  splendor  of  the  glory  of  Thy  Majesty. 

Herein  then  Thou  hast  regard  to  my  weakness, 
that  Thou  dost  veil  Thyself  under  this  Sacramental 
sign. 

Him  do  I  really  possess  and  adore,  whom  the 
Angels  adore  in  Heaven  :  I  however,  for  the  pres- 
ent and  for  a  while,  by  faith  ;  but  they  by  sight, 
and  without  a  veil. 

As  to  me,  I  ought  to  be  content  with  the  light 
of  true  faith,  and  therein  to  walk,  till  the  day  of 
everlastinji  bri2;htness  shall  dawn,  and  the  shadows 
of  figures  pass  away. 

But  Avhen  that  which  is  perfect  is  come,  the  use 
of  Sacraments  shall  cease  ;  ^  because  the  Blessed, 
in  their  Heavenly  Glory,  need  not  any  Sacramental 
remedy : 

For  they  rejoice  without  end  in  the  presence  of 
God,  beholding  His  glory  face  to  face ;  and  being 
transformed  from  brightness  to  brightness,  even 
that  of  the  incomprehensible  Deity,  they  taste  the 

1  1  Cor.  xiii.  [10.] 


Of  Man's  Spiritual  Food  and  Light.     305 

Word  of  God  made  flesli,  as  He  was  from  the 
beginning,  and  as  He  abideth  forever. 

3.  Whilst  I  think  on  these  wonderful  things,  it 
becometh  heavy  and  wearisome  unto  me,  even  all 
spiritual  comfort  whatever;  because  as  long  as 
I  behold  not  my  Lord  openly  in  His  own  glory, 
I  account  as  nothing  all  that  I  see  or  hear  in  this 
world. 

Thou  art  my  witness,  O  God,  that  nothing  can 
comfort  me,  no  creature  can  give  me  rest,  but  only 
Thou  my  God,  whom  I  earnestly  desire  to  contem- 
plate everlastingly. 

But  this  is  not  possible,  so  long  as  I  linger  in 
this  mortality. 

Therefore  I  must  frame  myself  to  much  patience; 
and  submit  myself  to  Thee  in  every  desire. 

For  even  Thy  Saints^  O  Lord,  who  now  rejoice 
with  Thee  in  the  kingdom  of  Heaven,  whilst  they 
lived,  waited  in  faith  and  in  great  patience  for  the 
coming  of  Thy  glory.-^ 

What  they  believed,  I  believe  ;  what  they  hoped, 
I  hope ;  whither  they  are  arrived  by  Thy  grace,  I 
trust  I  shall  come. 

In  the  mean  time  I  will  walk  in  faith,  strength- 
ened by  the  examples  of  the  Saints. 

I  have  also  holy  books  for  my  comfort  and  for  the 
glass  of  my  life ;  and  above  all  these,  I  have  Thy 
most  Holy  Body  and  Blood  for  a  singular  remedy 
and  refuge. 

1  Heb.  X.  [35,  36.]  xi.  [39,  40.] 
20 


306      Of  Man's  Spiritual  Food  and  Light, 

4.  For  I  perceive  two  things  to  be  very  particu- 
larly necessary  for  me  in  this  life,  without  which 
this  miserable  life  would  be  insupportable  unto 
me. 

Whilst  I  am  detained  in  the  prison  of  this  body, 
I  acknowledge  myself  to  stand  in  need  of  two  things, 
namely,  food  and  light. 

Unto  me  then  thus  weak  and  helpless  Thou  hast 
given  Thy  sacred  Body,  for  the  refreshment  both 
of  my  soul  and  body ;  ^  and  Thy  word  Thou  hast 
set  as  a  lamp  unto  my  feet.^ 

Without  these  two  I  should  not  well  be  able  to 
live  ;  for  the  word  of  God  is  the  light  of  my  soul, 
and  Thy  Sacrament  the  Bread  of  life. 

These  also  may  be  called  the  two  tables,  set  on 
the  one  side  and  on  the  other,  in  the  treasury  and 
jewel-house  of  the  Holy  Church.^ 

One  table  is  that  of  the  Sacred  Altar,  having  the 
holy  bread,  that  is,  the  precious  Body  of  Christ ; 
the  other  is  that  of  the  Divine  Law,  containing  holy 
doctrine,  teaching  men  the  right  iaith,  and  stead- 
fastly leading  them  onward  even  to  that  within  the 
veil,  where  is  the  Holy  of  Holies. 

Thanks  be  unto  Thee,  O  Lord  Jesu,  Thou  Light 
of  everlastino;  Lioht,  for  that  table  of  sacred  doc- 
trine,  which  Thou  hast  prepared  for  us  by  Thy 
servants  the  Prophets  and  Apostles  and  other 
teachers. 

1  John  vi.  [51.]  2  Psalm  cxix.  [105.] 

8  Psalm  xxiii.  [5.]  Heb.  ix.  [2-4.]  xiii.  [10.] 


►:*— ■  -- __^ 

Of  Mans  Spiritual  Food  and  Light.      307 

5.  Thanks  be  unto  Thee,  0  Thou  Creator  and 
Redeemer  of  mankind,  who  to  manifest  Thy  love  to 
the  whole  world,  hast  prepared  a  great  supper,^ 
whereui  Thou  hast  set  before  us  to  be  eaten,  not 
the  typical  lamb,  but  Thine  own  most  sacred  Body 
and  Blood;-  rejoicing  all  the  faithful  with  this 
sacred  banquet,  and  replenishing  them  to  the  full 
with  the  Cup  of  Salvation,^  in  which  are  all  the 
delights  of  Paradise  ;  and  the  holy  Angels  do  feast 
with  us,  but  yet  with  a  more  happy  sweetness. 

6.  0  how  great  and  honorable  is  the  office  of 
[God's]  Priests !  to  whom  it  is  given  with  sacred 
words  to  consecrate  [the  Sacrament  of]  the  Lord 
of  Glory ;  with  their  lips  to  bless,  with  their  hands 
to  hold,  with  their  own  mouth  to  receive,  and  also 
to  administer  to  others. 

0  how  clean  ought  those  hands  to  be,  how  pure 
that  mouth,  how  holy  that  body,  how  unspotted 
that  heart,  where  the  Author  of  purity  so  often 
entereth ! 

Nothing  but  what  is  holy,  no  word  but  what  is 
good  and  profitable,  ought  to  proceed  from  the 
mouth  of  the  Priest,  of  him  who  so  often  receiveth 
the  Sacrament  of  Christ. 

7.  Simple  and  chaste  ought  to  be  the  eyes  that 
are  wont  to  behold  the  Body  of  Christ ;  the  hands 
should  be  pure  and  lifted  up  to  Heaven,  that  use 
to  touch  the  Creator  of  Heaven  and  earth. 

1  Luke  xiv.  [16.]  2  johu  vi.  [53-56. J 

•■<  Psalm  xxiii.  [5.]  Wisd.  xvi.  [20,  21.] 


20 8     Of  a  Heart  Fit  for  the  Holy  Eucharist. 

Unto  the  Priest  more  especially  it  is  said  in  the 
Law,  "  Be  ye  holy,  for  that  I  the  Lord  your  God 
am  holy."  ^ 

8.  *  O  Almighty  God,  do  Thou  assist  us  with 
Thy  grace,  that  we  who  have  undertaken  the  office 
of  the  Priesthood  may  be  able  to  wait  on  Thee 
worthily  and  devoutly,  in  all  purity,  and  with  a 
good  conscience. 

And  if  we  live  not  in  so  great  innocency  as  we 
ought  to  do,  grant  to  us  at  the  least  worthily  to 
lament  the  sins  which  we  have  committed ;  and  in 
the  spirit  of  humility,  and  with  the  full  purpose  of 
a  good  will,  to  serve  Thee  more  earnestly  for  the 
time  to  come.* 


CHAP.   XII. 

THAT  HE   WHO  IS  ABOUT  TO    COMMUNICATE  WITH 

CHRIST   OUGHT   TO  PREPARE  HIMSELF 

WITH  GREAT  DILIGENCE. 

THE    VOICE    OF    THE    BELOVED. 

I  AM  the  Lover  of  purity  and  the  Giver  of  all 
sanctity. 

I  seek  a  pure  heart,  and  there  is  the  place  of 
My  rest.^ 

"  JNIake  ready  for  Me  a  large  upper  room  fur- 
uislied,^  and  I  will  keep  the  Passover  at  thy  house 
with  My  Disciples." 

1  Levit.xix.  [2.]  xx.  [26.]       2  Psalmxxiv.  [4.]  Matt.  v.  [8.] 
3  Mark  xiv.  [U,  15.]  Luke  xxii.  [11,  12.] 


-^% 


Of  a  Heart  Fit  for  the  Holy  Eucharist.     309 

If  thou  wilt  have  Me  come  unto  thee,  and  remain 
with  thee ;  purge  out  tlie  old  leaven,^  and  make 
clean  the  habitation  of  thy  heart. 

Shut  out  the  whole  world,-  and  all  the  throng 
of  sins  :  sit  thou  as  it  were  a  sparrow  alone  upon 
the  house-top,  and  think  over  thy  transgressions 
in  the  bitterness  of  thy  soul. 

For  every  one  that  loveth  will  prepare  the  best 
and  fairest  place  for  his  beloved ;  for  herein  is 
known  the  affection  of  him  that  entertaineth  his 
beloved. 

2.  Know  thou  notwithstanding,  that  no  merit  of 
any  action  of  thine  is  able  to  make  this  preparation 
sufficient,  although  thou  shouldest  prepare  thyself 
a  whole  year  together,  and  have  nothing  else  in 
thy  mind. 

But  it  is  out  of  My  mere  grace  and  favor  that 
thou  art  permitted  to  approach  My  table  ;  as  if  a 
bejxsar  were  invited  to  a  rich  man's  dinner,  and  he 


■'oo 


hath  no  other  return  to  make  to  him  for  his  bene- 
fits, but  to  humble  himself  and  give  him  thanks. 

Do  what  lieth  in  thee,  and  do  it  diligently ;  not 
for  custom,  not  for  necessity,  but  with  fear  and  rev- 
erence and  affection,  receive  the  Body  and  Blood 
of  thy  beloved  Lord  God,  when  He  vouchsafeth  to 
come  unto  thee. 

I  am  He  that  have  called  thee,  I  have  com- 
manded it  to  be  done,  I  will  supply  \vhat  is  want- 
ing in  thee ;  come  thou  and  receive  Me. 

1  1  Cor.  V.  [7.]  '^  Exod.  xxiv.  [18] 


310     Of  a  Heart  Fit  for  the  Holy  Eucharist, 

3.  When  I  bestow  on  tliee  the  grace  of  Devotion, 
give  thanks  to  thy  God ;  [for  it  is  given  thee]  not 
because  thou  art  worthy,  but  because  I  have  had 
mercy  on  thee. 

If  thou  have  it  not,  but  rather  dost  feel  thyself 
dry,  be  instant  in  prayer,  sigh  and  knock,  and  give 
not  over  until  thou  art  meet  to  receive  some  crumb 
or  drop  of  saving  Grace. 

Thou  hast  need  of  Me,  I  have  no  need  of 
thee. 

Neither  comest  thou  to  sanctify  Me,  but  I  come 
to  sanctify  thee  and  make  thee  better. 

Thou  comest  that  thou  mayest  be  sanctified  by 
Me,  and  united  unto  Me  ;  that  thou  mayest  receive 
new  grace,  and  be  stirred  up  anew  to  amendment 
of  life. 

See  thou  neglect  not  this  Grace,  but  prepare  thy 
heart  Avith  all  diligence,  and  receive  thy  Beloved 
into  thy  soul. 

4.  Thou  oughtest  however  not  only  to  prepare 
thyself  to  devotion  before  Communion,  but  carefully 
also  to  preserve  thyself  therem,  after  thou  hast 
received  the  Sacrament. 

Nor  is  the  careful  guard  of  thyself  afterwards 
less  required,  than  devout  preparation  before. 

For  a  good  guard  afterwards  is  the  best  prepa- 
ration again  for  the  obtaining  of  greater  grace. 

For  if  a  person  gives  himself  up  at  once  too 
much  to  outward  consolations,  he  is  rendered  there- 
by exceedingly  indisposed  [to  devotion]. 


Of  Union  with  Christ  in  the  Holy  Eucharist*  o\  i 

Beware  of  miicli  talk,^  remain  in  some  secret 
place,  and  enjoy  thy  God ;  for  tliou  hast  Him, 
whom  all  the  world  cannot  take  from  thee. 

I  am  He  to  whom  thou  oughtest  wholly  to  give 
up  thyself,  that  so  thou  mayest  now  live  no  longer 
in  thyself,  but  in  Me,  free  from  all  anguish  of 
mind. 


CHAP.  xin. 

THAT   THE  DEVOUT  SOUL    OUGHT  WITH   THE 

WHOLE   HEART   TO   SEEK   ZAY/O.Y    WITH 

CHRIST  IN   THE   SACRAMENT 

THE    VOICE    OF    THE    DISCIPLE. 

WOULD  that  I  might  obtain  this  favor.  Lord, 
to  find  Thee  alone  and  by  Thyself,  to  open 
unto  Thee  my  Avhole  heart,  and  enjoy  Thee  even 
as  my  soul  desireth  ;  and  that  henceforth  none  may 
look  upon  me,  nor  any  creature  move  me,  nor  have 
regard  to  me  ;  but  that  Thou  alone  mayest  speak 
unto  me,  and  I  to  Thee,  as  the  beloved  is  wont  to 
speak  to  his  beloved,  and  friend  to  feast  with 
friend.-^ 

This  I  beg,  this  I  long  for,  that  I  may  be  wholly 
united  unto  Thee,  and  may  withdraw  my  heart  from 
all  created  things,  and  by  means  of  sacred  Com- 
munion, and  the  frequent  celebrating  tlicreof,  may 

1  Prov.  X.  [19.]  2  Exod.  xxxiii.  [11. J  Cant.  viii.  [1,  2.J 


3 1 2  Of  Union  with  Christ  in  the  Holy  Eucharist. 

learn  more  and  more  to  relish  things  heavenly  and 
eternal. 

Ah,  Lord  God,  when  shall  I  be  wholly  united  to 
Thee,  and  absorbed  by  Thee,  and  become  alto- 
gether forgetfid  of  myself? 

"  Thou  in  me,  and  I  in  Thee  ;  "  -^  so  also  grant 
that  we  may  both  continue  together  in  one. 

2.  Verily,  Thou  art  my  Beloved,  the  Choicest 
amongst  thousands,^  in  whom  my  soul  is  well 
pleased  to  dwell  all  the  days  of  her  life. 

Verily,  Thou  art  my  Peacemaker,  in  whom  is 
highest  peace  and  ti'ue  rest,  out  of  whom  is  labor 
and  sorrow  and  hifinite  misery. 

Verily,  Thou  art  a  God  that  hidest  Thyself,^ 
and  Thy  counsel  is  not  with  the  wicked,  but 
Thy  speech  is  with  the  humble  and  simple  of 
heart.* 

O  how  sweet  is  Thy  Spirit,^  O  Lord,  who  to 
the  end  Thou  mightest  show  forth  Thy  sweetness 
toward  Thy  children,  dost  vouchsafe  to  refresh 
them  with  the  Bread  wdiich  is  full  of  all  sweetness, 
even  That  which  cometh  downi  from  Heaven. 

Surely  there  is  no  other  nation  so  great,^  that 
hath  gods  so  nigh  unto  them,  as  Thou  our  God 
art  present  to  all  Thy  faithful  ones,  unto  whom 
for  their  daily  comfort,  and  for  the  raising  up  of 
their  hearts  to  Heaven,  Thou  bestowest  Thyself 
to  be  eaten  and  enjoyed. 

1  John  XV.  [4.]  2  Cant.  v.  [10.]  3  [fsa.  xlv.  15.] 

«  Prov.  iii.  [34  ]  5  Wi^Cl.  xii.  [1.]  6  Deut.  iv.  [7.] 

^J, >> 


Of  Union  with  Christ  in  the  Holy  Eucharist.    313 

3.  For  what  other  nation  is  there  of  such  high 
renown,  as  the  Christian  people  ? 

Or  what  creature  under  Heaven  is  there  so  be- 
loved, as  the  devout  soul,  into  which  God  Himself 
entereth,  to  nourish  it  with  His  glorious  Flesh  ? 

O  unspeakable  grace  !  O  admirable  condescen- 
sion !  O  mimeasurable  love  specially  bestowed  on 
man ! 

But  what  return  shall  I  make  to  the  Lord  for 
this  grace,^  for  charity  so  unparalleled  ? 

There  is  nothing  else  that  I  am  able  to  present 
more  acceptable,  than  to  offer  my  heart  M-holly  to 
my  God,  and  to  unite  it  most  inwardly  unto  Him. 

Then  shall  all  my  inward  parts  rejoice,  when  my 
soul  shall  be  perfectly  united  unto  God. 

Then  will  He  say  unto  me,  "  If  thou  art  Avilling 
to  be  Avith  Me,  I  am  willing  to  be  with  thee." 

And  I  Avill  answer  Him,  "  Vouchsafe,  O  Lord, 
to  remain  with  me,  I  will  gladly  be  with  Thee. 

"  This  is  my  Avhole  desire,  that  my  heart  be 
united  unto  Thee." 

1  Psalm  cxvi.  [12.] 


3  1 4   Of  Fervency  in  Receiving  the  Holy  Eucharist, 


CHAP.  XIV. 

OF  THE  FERVENT  DESIRE   OF  SOME  DEVOUT  PER- 
SONS  TO  RECEIVE    THE  BODY  AND  BLOOD 
OF   CHRIST. 

THE    VOICE    OF    THE    DISCIPLE. 

OHOW  great  is  the  abundance  of  Thy  sweet- 
ness, 0  Lord,  which  Thou  hast  laid  up  for 
them  that  fear  Thee  !  ^ 

When  I  call  to  mind  some  devout  persons, 
who  approach  to  Thy  Sacrament,  O  Lord,  with 
the  greatest  devotion  and  affection,  I  am  oftentimes 
confounded  and  blush  within  myself,  that  I  am 
come  with  such  lukewarmness,  yea  coldness,  to 
Thy  Altar  and  the  Table  of  sacred  Communion. 

[I  grieve  to  think]  that  I  remain  so  dry,  and 
without  affection  of  heart ;  that  I  am  not  wholly 
inflamed  in  Thy  presence,  O  my  God,  nor  so 
earnestly  drawn  and  affected  as  many  devout 
persons  have  been,  who  out  of  a  vehement  desire 
of  the  Communion,  and  a  feeling  affection  of  heart,  , 
were  unable  to  restrain  themselves  from  weeping  ; 
but  [as  it  were]  with  the  mouth  of  their  hearts  and 
bodies  alike,  they  from  their  inmost  vitals  panted 
after  Thee,  O  God,  the  Fountain  of  life,  not  being 
otherwise  able  to  allay  or  satisfy  their  hunger,  but 
only  by  receiving  Thy  Body  with  all  delight  and 
spiritual  eagerness. 

1  Psalm  xxxi.  [19.J 


Of  Fervency  in  Receiving  the  Holy  Eucharist.  ?  i  5 

2.  0  the  truly  ardent  faith  of  those  persona ! 
amounting  to  a  probable  evidence  of  Thy  sacred 
Presence. 

For  they  truly  know  their  Lord  in  the  breaking 
of  bread,-^  whose  heart  within  them  so  vehemently 
burnetii,  whilst  Thou,  O  blessed  Jp:su,  dost  walk 
and  converse  with  them. 

Such  affectionateness  and  devotion  as  this,  love 
and  fervency  so  vehement,  are  too  often  far  from  me. 

Be  Thou  favorable  unto  me,  0  Jp:su,  merciful 
sweet  and  gracious  Lord,  and  grant  to  me  Thy 
poor  needy  creature,  sometimes  at  least  in  this  holy 
Communion  to  feel  if  it  be  but  a  small  portion  of 
Thy  hearty  affectionate  love ;  that  my  Faith  may 
become  more  strong,  my  Hope  in  Thy  goodness 
may  be  increased,  and  that  Charity  once  perfectly 
kindled  within  me,  after  the  tasting  of  this  Heavenly 
Manna,  may  never  decay. 

3.  Thy  mercy  however  is  well  able  to  grant  me 
even  the  Grace  which  I  long  for,  and,  in  the  day 
when  it  shall  please  Thee,  to  visit  me  most  benig- 
nantly  with  the  Spirit  of  fervor. 

For  although  I  burn  not  with  desire  vehement 
as  theirs  who  are  so  especially  devoted  unto  Thee, 
yet  notwithstanding,  by  Thy  grace,  I  have  a  desire 
for  this  great  inflamed  desire,  praying  and  longing 
that  I  may  participate  with  all  such  Thy  fervent 
lovers,  and  be  numbered  among  them  in  their  lioly 
company. 

1  Luke  xxiv.  [32, 35.] 


3 1 6     Of  Self -Denial  in  the  Practice  of  Devotion. 


CHAP.  XV. 

THAT  THE    GRACE   OF  DEVOTION  IS  OBTAINED  BY 
HUMILITY  AND  DENIAL    OF   OURSELVES. 

THE    VOICE    OF    THE    BELOVED. 

THOU  ouglitest  to  seek  the  grace  of  Devotion 
earnestly,  to  ask  it  fervently,  to  wait  for  it 
with  patience  and  confidence,  to  receive  it  Avith 
gratefulness,  to  keep  it  humbly,  to  Avork  AA'ith  it 
diligently,  and  to  commit  the  term  and  manner  of 
this  heavenly  visitation  to  God,  until  it  shall  please 
Him  to  come  unto  thee. 

Thou  oughtest  especially  to  humble  thyself  when 
thou  feelest  inwardly  little  or  no  devotion ;  but 
yet  not  to  be  too  much  dejected,  nor  to  grieve  in- 
ordinately. 

God  often  giveth  in  one  short  moment,  that 
which  He  for  a  long  time  denied ;  He  giveth  some- 
times in  the  end,  that  which  in  the  beginnmg  of 
thy  prayer  He  deferred  to  give. 

2.  If  Grace  should  be  always  presently  given, 
and  should  be  at  hand  ever  with  a  wish,  weak  man 
could  not  well  bear  it. 

Therefore  the  grace  of  Devotion  is  to  be  Avaited 
for,  Avith  good  hope  and  humble  patience. 

Nevertheless,  do  thou  impute  it  to  thyself,  and 
to  thine  own  sins,.  Avhen  this  grace  is  not  given 
thee,  or  Avhen  it  is  secretly  taken  aAvay. 

It  is  sometimes  but  a  small  matter  that  liin- 


Of  Self-Denial  in  the  Practice  of  Devotion.    3 1  n 

dereth  and  hidetli  Grace  from  us ;  at  least  if  any- 
thing can  be  called  small,  and  not  rather  a  weighty 
matter,  which  obstructeth  so  great  a  good. 

And  if  thou  remove  this,  be  it  great  or  small,  and 
perfectly  overcome  it,  thou  wilt  have  thy  desire. 

o.  For  immediately,  as  soon  as  thou  givest  thy- 
self to  God  from  thy  whole  heart,  and  seekest  nei- 
ther this  nor  that,  according  to  thine  own  pleasure 
or  will,  but  settlest  thyself  wholly  in  Him,  thou 
shalt  find  thyself  united  and  at  peace  ;  for  nothing 
can  afford  so  sweet  a  relish,  nothing  be  so  delight- 
ful, as  the  good  pleasure  of  the  Divine  will. 

Whosoever  therefore,  with  a  single  heart  lifts  up 
his  intention  to  God,  and  keeps  himself  clear  of  all 
inordinate  liking  or  disliking  of  any  created  thing, 
he  shall  be  the  most  fit  to  receive  Grace,  and  meet 
for  the  gift  of  true  Devotion. 

For  the  Lord  bestoweth  His  blessings  there, 
where  He  findeth  the  vessels  empty. 

And  the  more  perfectly  a  person  forsaketh  these 
low  things,  and  the  more  he  by  contempt  of  himself 
dieth  to  himself,  so  much  the  more  speedily  Grace 
cometh,  the  more  plentifully  doth  it  enter  in,  and 
the  higher  doth  it  lift  up  the  free  heart. 

4.  Then  shall  he  see,  and  flow  together,  and 
wonder,  and  his  heart  shall  be  enlarged^  within 
him,  because  the  hand  of  the  Lord  is  with  him, 
and  he  hath  put  himself  wholly  into  His  hand, 
even  forever  and  ever. 

1  Isaiah  Ix.  [5.] 


318      Of  Laying  Open  our  Wants  to  Christ. 

Behold,  thus  shall  the  man  be  blessed,  who  seek' 
eth  God  with  his  whole  heart,  and  receiveth  not 
his  soul  in  vain. 

This  man  in  receiving  the  Holy  Eucharist,  ob- 
taineth  the  great  Grace  of  Divine  Union  ;  because 
it  is  not  to  his  own  devotion  and  comfort  that  he 
hath  regard,  but  above  all  devotion  and  comfort  to 
the  honor  and  glory  of  God. 


CHAP.  XVI. 

THAT  M^  OUGHT  TO  LAY  OPEN  OUR  NECESSITIES 
TO    CHRIST,  AND    TO    CRAVE  HIS   GRACE. 

THE    VOICE    OF    THE    DISCIPLE. 

OTHOU  most  sweet  and  loving  Lord,  whom 
I  now  desire  to  receive  with  all  devotion, 
Thou  knowest  mine  infirmities,  and  the  necessi- 
ties which  I  endure  ;  in  how  great  evils  and  sins 
I  am  involved  ;  how  often  I  am  weighed  do'svn 
tempted,  disturbed,  and  defiled  by  them. 

Unto  Thee  I  come  for  remedy,  I  entreat  of  Thee 
consolation  and  support. 

I  speak  to  Thee  who  knowest  all  things,  to  whom 
all  my  inward  thoughts  are  open,  and  who  alone 
canst  perfectly  comfort  and  help  me. 

Thou  knowest  what  good  things  I  stand  in  most 
need  of,  and  how  poor  I  am  in  all  virtue. 

2.  Behold,  I  stand  before  Tliee  poor  and  naked, 
calling  for  grace,  and  implormg  mercy. 


■ 


Of  Laying  Open  our  Wants  to  Christ.     319 

Refresh  Thy  hungry  supplicant,  inflame  my 
coldness  with  the  fire  of  Thy  love,  enlighten  my 
blindness  with  the  brightness  of  Thy  presence. 

Do  Thou  for  me  turn  all  earthly  things  into 
bitterness,  all  things  grievous  and  contrary  into 
[occasions  for]  patience,  all  low  and  created  things 
into  contempt  and  oblivion. 

Lift  up  my  heart  to  Thee  in  Heaven,  and  send 
me  not  away  to  wander  over  the  earth. 

Be  Thou  alone  sweet  unto  me,  from  henceforth 
for  evermore  ;  for  Thou  alone  art  my  meat  and 
drink,  my  love  and  my  joy,  my  sweetness  and  all 
my  good. 

3.  O  That  Avith  Thy  Presence  Thou  wouldest 
wholly  inflame,  consume,  and  transform  me  into 
Thyself;  that  I  might  be  made  one  Spirit  with 
Thee,^  by  the  grace  of  inward  Union,  and  by  the 
meltin<Tjs  of  ardent  love  ! 

Suffer  me  not  to  go  away  from  Thee  hungry  and 
dry,  but  deal  mercifully  with  me,  as  oftentimes 
Thou  hast  dealt  wonderfully  with  Thy  saints. 

What  marvel  js  it  if  I  should  be  wholly  inflamed 
by  Thee,  and  of  myself  decay  and  come  to^nothing  ; 
since  Thou  art  Fire  alway  burning  and  ncYcr  de- 
caying, Love  purifying  the  heart,  and  enlightening 
the  understanding. 

1  1  Cor.  vi.  [17.] 


320      Of  Holy  Longing  for  Chris fs  Presence. 


CHAP.  XVII. 

OF  FERVENT  LOVE,   AND    VEHEMENT  DESIRE   TO 
RECEIVE    CHRIST. 

THE    VOICE    OF    THE    DISCIPLE. 

WITH  deep  devotion  and  ardent  love,  with  all 
affection  and  fervor  of  heart,  I  desire  to 
receive  Thee,  0  Lord,  as  many  Saints  and  devout 
persons  have  desired  Thee,  when  tliey  were  par- 
takers of  Thy  Holy  Communion  ;  who  in  holiness 
of  life  were  to  Thee  most  jDleasing,  and  who  in 
devotion  also  were  most  fervent. 

0  my  God,  everlasting  Love,  my  whole  Good, 
Happiness  which  can  have  no  limit,  I  do  desire 
to  receive  Thee  with  the  most  earnest  affection, 
and  the  most  suitable  awe  and  reverence,  that 
any  of  the  Saints  ever  had,  or  could  feel  toward 
Thee. 

2.  And  although  I  be  unworthy  to  entertain  all 
those  feelings  of  devotion,  nevertheless  I  offer  unto 
Thee  the  whole  affection  of  my  heart,  as  if  I  were 
the  only  person  who  had  all  those  most  grateful, 
most  ardent  longings  after  Thee. 

Yea,  and  all  that  a  dutiful  mind  can  conceive  and 
desire,  I  do,  with  the  deepest  reverence  and  most 
inward  affection,  offer  and  present  unto  Thee. 

1  desire  to  reserve  nothing  to  myself,  but  freely 
and  most  clieerfidly  to  sacrifice  unto  Thee  myself 
and  all  that  is  mine. 


Of  Holy  Longing  for  Christ's  Presence.      32 1 

0  Lord  my  God,  my  Creator  and  my  Redeemer, 
I  do  desire  to  receive  Thee  this  day,  with  such 
affection,  reverence,  praise  and  honor,  with  such 
gratitude,  worthiness  and  love,  with  such  faith,  hope 
and  purity,  as  Thy  most  holy  Mother,  the  glorious 
Virgin  Mary,  received  and  desired  Thee,  when  to 
the  Angel  who  declared  unto  her  glad  tidings  of  the 
mystery  of  the  Incarnation,  she  humbly  and  devout- 
ly answered,  "  Behold  the  handmaid  of  the  Lord, 
be  it  unto  me  according  to  Thy  word."  -^ 

3.  And  as  Thy  blessed  forerumier,  the  most  ex- 
cellent among  the  Saints,  John  Baptist,  rejoicing  in 
Tliy  presence,  leaped  for  joy  of  the  Holy  Ghost, 
whilst  he  was  yet  shut  up  in  his  mother's  womb  ;  ^ 
and  afterwards  seeino;  Jesus  walking-  amono-  men, 
humbled  himself  very  greatly,  and  said  with  de- 
vout affection,  "  The  friend  of  the  bridegroom  that 
standeth  and  heareth  him,  rejoiceth  greatly  because 
of  the  bridegroom's  voice  ; "  ^  in  like  manner  do  I 
also  wish  to  be  inflamed  Avith  great  and  holy  de- 
sires, and  to  offer  myself  up  to  Thee  from  my 
whole  heart. 

Wherefore  also  for  myself,  and  for  all  such  as 
are  commended  to  me  in  prayer,  I  offer  and  pre- 
sent unto  Thee  the  triumphant  joys,  the  ardent 
affections,  the  mental  ecstasies,  the  supernatural 
illuminations  and  celestial  visions  of  all  devout 
hearts,  with  all  the  virtues  and  praises  celebrated 
and  to  be  celebrated  by  all  creatures  in  Heaven, 

1  Luke  i.  [38.]  2  Luke  i.  [44.]  3  John  iii.  [29.] 

21 


322      Of  Holy  Longing  for  ChrisCs  Presence, 

and  in  earth ;  that  by  all  Thou  mayest  worthily 
he  praised  and  glorified  forever. 

4.  Receive,  0  Lord  my  God,  my  wishes  and 
desires  of  giving  Thee  infinite  praise,  and  bless- 
ing that  hath  no  bounds,  which  according  to  the 
measure  of  Thine  ineffable  greatness,  are  most 
justly  due  unto  Thee. 

These  praises  I  render  unto  Thee,  and  long  to 
render  them  every  day  and  every  moment.  And 
with  all  entreaty  and  affectionateness  I  do  mvite 
and  beseech  all  Heavenly  spirits,  and  all  Thy  faith- 
ful servants,  to  render  with  me  thanks  and  praises 
unto  Thee. 

5.  Let  all  people,  nations,  and  languages  praise 
Thee,^  and  magnify  Thy  holy  and  most  delicious 
Name  with  highest  exultation  and  ardent  devotion. 

And  let  all  Avho  reverently  and  devoutly  cele- 
brate Thy  most  high  Sacrament,  and  receive  It 
with  full  faith,  be  accounted  worthy  to  find  grace 
and  mercy  at  Thy  hands,  and  pray  with  humble 
supplication  in  behalf  of  me  a  simier. 

And  when  they  shall  have  attained  to  their 
desired  devotion,  and  joyful  Union  [with  Thee], 
and  shall  have  departed  from  Thy  Holy  Heavenly 
Table,  well  comforted  and  marvellously  refreshed, 
may  they  vouchsafe  to  remember  poor  me. 

1  Psalm  cxvii. 


Of  Subjecting  our  Reason  to  our  Faith.     323 


CHAP.    XVIII. 

THA T  A  MAN  SHO  ULD  NOT  BE  A  CURIO  US  SEARCHER 

INTO  THE  HOLY  SACRAMENT,  BUT  AN  HUMBLE 

FOLLOWER  OF  CHRIST,  SUBMITTING  HIS 

SENSE  TO  DIVINE  FAITH. 

THE    VOICE    OF    THE    BELOVED. 

THOU  ouglitest  to  beware  of  curious  and  un- 
profitable searching  into  this  most  profound 
Sacrament,  if  thou  wilt  not  be  plunged  into  the 
depths  of  doubt. 

"  He  that  is  a  searcher  of  [My]  Majesty,  shall 
be  overpowered  by  the  glory  [of  it]  : "  ^  God  is 
able  to  work  more  than  man  can  understand. 

A  dutiful  and  humble  inquiry  after  the  Truth 
is  allowable,  provided  we  be  always  ready  to  be 
taught,  and  that  we  study  to  walk  according  to 
the  sound  opinions  of  the  Fathers. 

2.  It  is  a  blessed  simplicity  when  a  man  leaves 
the  difficult  ways  of  questions  and  disputings,  and 
goes  on  forward  in  the  plain  and  firm  path  of  God's 
commandments. 

Many  have  lost  devotion,  whilst  they  sought  to 
search  into  things  too  high. 

Faith  is  required  at  thy  hands,  and  a  sincere 
life  ;  not  height  of  understanding,  nor  the  depth  of 
the  mysteries  of  God. 

If  thou  dost  not  understand,  nor  conceive  the 


1  Prov.  XXV.  [27.  Lat.  vers.] 


•i*.>i^t< 


324      ^f  Subjecting  our  Reason  to  our  Faith. 

things  that  are  beneath  thee,  how  shalt  thoii  com- 
prehend those  which  are  above  thee  ? 

Submit  thyself  unto  God,  and  humble  thy  sense 
to  Faith,  and  the  light  of  knowledge  shall  be  given 
thee,  in  such  degree  as  shall  be  profitable  and  ne- 
cessary for  thee. 

3.  Some  are  grievously  tempted  about  faith  and 
the  Holy  Sacrament ;  but  this  is  not  to  be  imputed 
to  themselves,  but  rather  to  the  enemy. 

Be  not  thou  anxious  herein;  do  not  dispute 
with  thine  own  thoughts,  nor  give  any  answer  to 
doubts  suggested  by  the  devil ;  but  trust  the  words 
of  God,  trust  His  Saints  and  Prophets,  and  the 
wicked  enemy  will  flee  from  thee. 

It  oftentimes  is  very  profitable  to  the  servant 
of  God  to  endure  such  things. 

For  the  devil  tempteth  not  unbelievers  and  sin- 
ners, whom  he  hath  already  secure  possession  of ; 
but  faithful  and  religious  devout  persons  he  in 
various  ways  tempteth  and  disquietetli. 

4.  Go  forward  therefore  with  simple  and  un- 
dou]L>ting  faith,  and  with  the  reverence  of  a  suppli- 
cant draw  thou  near  to  the  Holy  Sacrament ;  and 
whatsoever  thou  art  not  able  to  understand,  com- 
mit securely  to  Almighty  God. 

God  deceiveth  thee  not ;  he  is  deceived  that 
trusteth  too  much  to  himself. 

God  walketh  with  the  simple,-^  revealeth  Him- 
self to  the  humble,  givetli  understanding  to  the 

1  Psalm  xix.  [7.]  cxix.  [130.]   Matt.  xi.  [25.] 


Of  Subjecting  our  Reason  to  our  Faith.     325 

little  ones,  openetli  the  sense  to  pure  minds,  and 
hidetli  Grace  from  the  curious  and  proud. 

Human  reason  is  feeble  and  may  be  deceived, 
but  true  Faith  camiot  be  deceived. 

5.  All  reason  and  natural  search  ought  to  fol- 
low Faith,  not  to  go  before  it,  nor  to  break  in 
upon  it. 

For  Faith  and  Love  do  here  specially  take  the 
lead,  and  work  in  hidden  ways,  in  this  most  holy, 
most  supremely  excellent  Sacrament. 

God,  who  is  eternal,  and  incomprehensible,  and 
of  infinite  power,  doeth  things  great  and  unsearch- 
able in  Heaven  and  in  earth,  and  there  is  no  tracing 
out  of  His  marvellous  works. 

If  the  works  of  God  were  such,  as  that  they 
might  be  easily  comprehended  by  human  reason, 
they  could  not  be  justly  called  marvellous  or  un- 
speakable. 


"►N 


Note  [A.]  page  22, 

"Perfect  men."  —  The  word  is  here  and  elsewhere  in  this 
treatise  used  in  the  sense  in  Avhich  it  very  frequently  occurs  in 
the  early  writers  of  the  Church.  It  does  not  of  course  iiiiply 
in  the  Christian  any  self-complacent  thought  of  his  own  excel- 
lence, but  the  contrary,  according  to  what  St.  Augustine  says 
in  his  Sermon  on  Phil.  iii.  14, 15,  that  "  this  is  the  very  perfec- 
tion of  a  man,  to  find  out  his  own  imperfection."  [Serm. 
CLXX.] 

Among  modern  writers,  the  term  is  well  explained  and  illus- 
trated by  Mr.  Law,  in  his  famous  "  Treatise  on  Christian  Per- 
fection." 

It  is  scarcely  necessary  to  observe  that  the  expression  itself, 
or  some  other  equivalent,  is  of  frequent  occurrence  throughout 
the  Holy  Scriptures.  The  following  passages  may  be  particu- 
larly pointed  out  for  the  consideration  of  thoughtful  persons. 
Gen.  vi.  9;  xvii.  1.  Job  i.  1;  ix.  20,  21.  Psalm  xxxvii.  37; 
Ixiv.  4.  Isaiah  xlii.  19.  Matt.  xix.  21.  Luke  vi.  40.  1  Cor. 
ii.  6.  2  Cor.  xiii.  11.  Eph.  iv.  13.  2  Tim.  iii.  17.  Heb.  xiii. 
21.    James  iii.  2.     1  Pet.  v.  10. 


Note  [B.]  page  76. 

The  following  passage  should  be  here  inserted ; 

"  How  do  so  many  other  religious  persons  act  who  are  con- 
fined with  all  strictness  under  the  discipline  of  the  Cloister? 

"  They  rarely  go  abroad,  they  live  in  abstraction  from  the 
world,  they  have  the  poorest  fare  and  the  coarsest  clothing; 
they  labor  much,  they  speak  little,  they  watch  long,  they  rise 


328 


Notes, 


betime?,  they  continue  long  in  prayer,  they  read  frequently, 
and  keep  Avatch  over  themselves  with  all  discipline. 

"  Observe  the  Carthusians,  the  Cistercians,  and  the  monks 
and  solitaries  of  various  orders,  how  do  tliey  eveiy  night  rise 
to  sing  Psalms  to  the  Lord. 

"  And  therefore  it  would  be  shameful  to  imagine  that  thou 
shouldst  be  slothfid  about  so  holy  a  Avork,  when  so  great  a 
multitude  of  religious  persons  have  already  commenced  their 
Hymns  of  Pi*aise  unto  God." 

Note  [C]  page  99. 

The  parting  here  alluded  to  is  related  at  length  by  St. 
Ambrose,  [De  OfRciis  Ministrorum,  Lib.  L  c.  XLL]  ;  it  is  men- 
tioned by  St.  Augustine,  [Tract,  in  Joannis  Evang.  XXVIL] 
and  by  St.  Maximus  of  Turin,  [Horn.  I.  de  Sancto  Laurentio.] 
The  narrative  of  this  last  seems  to  have  been  more  especially 
in  the  mind  of  the  author. 

—  "  The  venerable  Sixtus,  the  Chief  Priest  of  the  Roman 
city,  as  he  was  surmounting  by  torture  the  cruelty  of  the  per- 
secuting world,  and  was  now  on  the  confines  of  the  heavenly 
kingdom,  and  beheld  him  [Laurence]  verv  sorrowful  at  his 
[spiritual]  father's  death,  is  recorded,  in  the  spirit  of  prescience 
thus  to  have  addressed  him.  '  Be  not  sad,  my  son ;  after  three 
days  thou  shalt  follow  me.'  Whence  it  appears,  dearly  be- 
loved, that  blessed  Laurence  entertained  not  this  sorrow  at 
his  priest's  victory,  but  was  grieved  that  he  was  not  himself 
in  like  manner  together  with  his  priest  overcoming  the  Avorld 
also.  '  Be  not  sad,  my  son ;  after  three  days  thou  shalt  follow 
me.'  That  is,  Be  not  sorrowful,  as  though  left  forlorn  in  the 
world.  Thy  faith  and  thy  life  shall  not  debar  thee  from  a 
death  like  mine.  Let  no  anxiety  at  my  departure,  at  which  I 
rejoice,  disturb  thee,  since  thou  art  so  soon  to  experience  joy 
from  thine  own  suffering." 

Note  [D.]  page  218. 

St.  Agatha  was  a  native  of  Sicily,  and  suffered  martyrdom 
at  Catana,in  the  persecution  under  the  Emperor  Decius,  A.  D. 


Notes.  329 

251.     February  5th  is  still  inserted  in  the  Calendar  as  the  day 
of  her  martyrdom. 

The  saying  liere  quoted  is  to  be  found  amongst  the  Acta 
Sanctoe  Agathoe,  collected  by  Bollandus,  [Acta  Sanctorum, 
torn.  111.  p.  615.]  It  is  part  of  her  answer  to  the  solicitations 
of  an  infamous  person  employed  by  Quinctianus,  the  governor 
of  the  island,  to  shake  her  holy  resolution,  and  by  undermining 
her  virtue  to  corrupt  her  faith.  "  My  mind,"  she  answered, 
"is  firmly  settled  and  grounded  in  Christ;  your  words  are 
winds,  your  promises  are  rains,  3'our  terrors  are  floods,  which, 
however  hardly  they  may  beat  upon  the  foundation  of  my 
house,  it  cannot  ever  fall,  for  it  is  founded  upon  a  firm  rock." 

Note  [E.]  page  239. 

St.  Francis  of  Assisi  in  Umbria,  the  celebrated  founder  of 
the  Franciscan  order,  born  1184,  died  1228.  This  saying  of 
his  is  recorded  in  the  life  by  Bonaventura,  in  the  chapter  on 
his  humility,  [Bonaventuroe,  Legenda  Sancti  Francisci,  c.  6.] 
from  Avhich  the  following  is  extracted. 

"  He  studied,  as  Christ's  disciple,  to  become  vile  in  his  own 
and  in  other  men's  e^'es,  remembering  hoAV  it  had  been  said 
by  our  great  Master,  '  That  which  is  highly  esteemed  amongst 
men  is  abomination  in  the  sight  of  God.'  He  was  wont  too  to 
repeat  a  saying,  '  Wliat  every  one  is  in  God's  sight,  that  is  he 
and  no  more.'  Deeming  it. moreover  foolish  to  be  elated  with 
the  world's  favors,  he  delighted  in  reproaches,  and  was  dis- 
tressed at  commendations." 

Note  [F.]  page  263. 

In  the  translation  which  has  chiefly  been  followed  in  this 
edition,  the  following  sentence  was  here  omitted.' 

"  It  is  better  to  entreat  the  Saints  with  devout  prayers  and 
tears,  and  with  humility  of  mind  to  implore  their  glorious 
suffrages,  than  with  vain  inquiry  to  search  narrowly  into  their 
secret  things." 

Note  [G.]  page  290. 

The  following  should  here  be  inserted  :  — 

"  He  hath  both  before  and  behind  him  the  sign  of  the  Lord's 


330 


Notes. 


Cross,  that  he  may  continually  be  reminded  of  the  Passion  of 
Christ. 

"  He  weareth  the  Cross  on  the  Surplice  before  him,  that  he 
may  diligently  look  on  Christ's  footsteps,  and  earnestly  study 
to  follow  them. 

"  Behind,  also,  he  beareth  the  sign  of  the  Cross,  that  he  may 
cheerfully  endure,  for  God's  sake,  any  evils  inflicted  on  him 
by  others. 

"  He  beareth  the  Cross  before  him,  that  he  may  mourn  for 
his  own  sins,  —  and  behind  him,  that  he  may  Avith  sympathy 
and  tears  lament  for  the  faults  of  others  also,  and  know  that  he 
hath  been  placed  in  the  midst  between  God  and  the  sinner." 

Note  [H.]  page  290. 

In  the  former  translation  this  clause  Avas  omitted.  In  the 
original  it  is,  "vivos  adjuvat,  defunctis  requiem  praestat"  — 
"  he  helgeth  the  living,  for  the  departed  he  procureth  rest." 


Advknt,  of  the  special  coming,  or  advent  of  God  into  the 

soul,  ii.  1,  p.  80,  81. 
Adversity,  benefits  of  it,  i.  12,  p.  33. 
Affections,  importance  of  having  them  rightly  placed,  iii.  31, 

p.  190. 
Affliction.     See  Tribulation. 
Agatha,  St.,  a  saying  of  hers,  iii.  45,  p.  218. 
Aid,  divine,  to  be  earnestly  sought,  iii.  30,  p.  187. 
Amendment  of  life,  i.  25,  p.  73;  the  intention  of  it  should  not 

be  deferred,  i.  22,  p.  61;  two -hindrances  to  it,  i.  25,  p.  74; 

two  things  which  conduce  to  it,  id.  75. 
Apostles  of  Christ,  what  kind  of  men  they  were,  iii.  22,  p.  172. 
Appetites,  inordinate,  produce  disquietude,  i.  6,  p.  24. 
Avaricious  men  have  no  peace,  i.  6,  p.  24. 

Belief      See  Trust. 

Blame,  the  praise  or  blame  of  men  is  not  to  be  regarded,  ii.  6, 

p.  92. 
Blindness,  the  consideration  of  human,  ii.  5,  p.  89. 
Books,  those  should  be  read  which  tend  to  edification,  i.  5, 

p.  23 ;  how  they  should  be  read,  id.  ibid. 
Business,  how  to  be  conducted,  i.  4,  p.  22;  all  to  be  intrusted 

to  God,  iii.  39,  p.  207;  we  should  not  be  peevish  in  it,  id. 

ibid. 

Care,  all  our  cares  should  be  reposed  on  God,  iii.  17,  p.  157. 
Carnal  things,  the  vanity  ot  following  them,  i.  1,  p.  14. 


332 


Index. 


Cell.    See  Retirement. 

Chamber,  the  Christian  must  enter  into  his  chamber  and  shut 
out  the  world,  i.  20,  p.  51. 

Change  of  places  hurtful  to  the  mind,  i.  9,  p.  28. 

Charity  seeketh  not  her  own,  i.  15,  p.  39;  without  it,  all  our 
works  are  vain,  id.  ibid. ;  to  be  extended  to  all,  i.  8,  p.  27. 
See  Love. 

Christ.  They  Avho  follow  Him  are  truly  enlightened,  i.  1, 
p.  13 ;  Christ  a  model  of  patience,  iii.  18,  p.  159  ;  His  inward 
speech  to  the  faithful  soul,  iii.  1,  p.  117;  why  His  doctrine  is 
by  some  disrelished,  i.  1,  p.  14;  though  surpassing  all  the 
teaching  of  the  Saints,  id.  p.  13 ;  and  having  within  it  the 
hidden  manna,  id.  ibid. ;  of  the  imitation  of  His  life,  id.  ibid. ; 
iii.  56,  p.  255;  happiness  of  him  who  has  Christ  for  his 
teacher,  i.  3,  p.  17 ;  we  should  obey  our  superiors  after  His 
example,  iii.  13,  p.  149.     See  Jesus. 

Comfort.     See  Consolation. 

Communion.     See  Holy  Communion. 

Complaint,  we  ought  not  liglitly  to  complain,  ii.  1,  p.  82. 

Compunction,  benefit  of,  i.  1,  p.  14;  commendation  of  it,  i.  21, 
p.  50;  compunction  of  heart,  whence  it  arises,  id.  p.  58: 
how  it  is  to  be  obtained,  i.  20,  p.  51. 

Concupiscence,  the  pleasures  thereof  brief  and  false,  iii.  12, 
p.  147 ;  must  be  contended  with,  iii.  35,  p.  199 ;  may  not  be 
yielded  to,  iii.  12,  p.  148. 

Confession  of  infirmit}^  and  misery,  i.  21,  p.  58;  22,  p.  59. 

Confidence,  of  recovering  ^ace,  iii.  30,  p.  188;  our  confidence 
to  be  reposed  in  God  under  injuries,  iii.  4G,  p.  221;  not  in 
one's  self  or  in  others,  i.  '^  p.  25;  20,  p.  53. 

Conquer,  to  subdue  one's  self  should  be  our  daily  study,  i.  3, 
p.  19.     See  Mortification. 

Conscience,  the  comfort  of  a  good  conscience,  i.  20,  p.  53;  ii. 
6,  p.  91;  a  bad  conscience  has  no  peace,  ii.  0,  p.  91. 

Consideration  of  one's  self  necessary,  ii.  5,  p.  89. 

Consolation,  heavenly,  none  but  the  contrite  worthy  of  it,  i.  20, 
p.  53;  man  is  ratherdeservingof  stripes  than  of  consolation, 
iii.  52,  p.  240;  degrees  of  consolation  no  proportionate  evi- 
dence of  merit,  iii.  7,  p.  137;  human  consolation  not  to  be 
too  greatly  valued,  iii.  16,  p.  156;  consolation  to  be  sought 


Index.  233 

in  God,  id.  ibid.;  to  sliift  -without  all  consolation  a  great 
point,  ii.  9,  p.  99;  consolations  come  and  go,  id.  p.  101;  how- 
to  behave  in  either  case,?W.  ibid. ;  external  consolation  often 
stands  in  the  way  of  internal,  i.  10,  p.  29 ;  i.  21,  p.  57 ;  a  good 
sign  when  we  do  not  seek  human  consolations,  i.  25,  p.  77 ; 
not  every  kind  of  consolation  desirable,  ii.  10,  p.  103. 

Contemplation,  he  that  cannot  contemplate  high  subjects,  may 
let  his  thoughts  dwell  on  the  Passion  of  our  Saviour,  ii.  1, 
p.  81. 

Contempt  of  one's  self  is  the  highest  wisdom,  i.  2,  p.  17;  bene- 
fit of  despising  pleasures,  iii.  32,  p.  193;  delightfulness  of 
renouncing  the  world  to  serve  Christ,  iii.  10,  p.  141;  con- 
tempt of  temporal  honor,  iii.  41,  p.  211;  of  external  things, 
ii.  1,  p.  81.     See  Humilit}-. 

Contrition.     See  Compunction. 

Contumely.     See  Reproach. 

Conversation,  of  what  kind  should  be  the  Christian's  conver- 
sation in  the  world,  i.  7,  p.  25;  iii.  22,  p.  172;  with  who.m 
Ave  should  converse,  i.  8,  p.  28;  hurtfulness  of  outward  con- 
versation, i.  20,  p.  51;  difficulty  of  conversing  well  with  evil 
men,  ii.  3,  p.  8G;  it  is  best  to  converse  inwardly  with  one's 
self  and  with  Christ,  ii.  1,  p.  82.     See  Discourse. 

Conversion,  after  years  of  conversion  oftentimes  no  spiritual 
progress  appears,  i.  11,  p.  31;  many  are  more  anxious  about 
.the  period  of  their  conversion  than  about  real  amendment 
oflife,  i.  23,  p.  64. 

Counsel,  better  to  receive  than  to  give  it,  i.  9,  p.  28. 

Covetousness.     See  Avarice. 

Creature,  tlie  love  of  the  creatures  is  very  hurtful,  ii.  1,  p.  83; 
elevation  of  the  soul  above  the  creatures  leads  us  to  the 
Creator,  iii.  31,  p.  191. 

Cross,  there  are  but  few  who  love  the  Cross  of  Christ,  ii.  11, 
p.  105 ;  who  alone  are  its  true  followers,  ii.  12,  p.  108 ;  the 
holy  way  of  the  Cross  described,  trf.  p.  109;  worldly  men 
have  each  their  cross  also,  iii.  12,  p.  147. 

Curiosity,  we  should  not  be  curious  about  otlier  men's  lives, 
iii.  24,  p.  176;  nor  about  seeing  or  hearing  strange  or  un- 
pleasant things,  iii.  44,  p.  210. 


•.%— 


ooA  Index. 

Daily  renewal  of  good  purposes  necessary  for  us,  i.  19,  p.  47, 
a  man's  daily  endeavor  should  be  to  master  himself,  i.  3, 
p.  19. 
Danger,  when  dangers  approach  we  must  take  refuge  in  God, 

iii.  38,  p.  206. 
Dead,  the  dead  and  the  living  commended  to  God  in  the  Hoi}' 

Eucharist,  iv.  9,  p.  290. 
Death  to  be  meditated  on,  at  the  approach  of  festivals,  i.  19, 
p.  50;  that  death  befalls  men  in  many  ways,  i.  23,  p.  66; 
usefulness  of  meditation  on  death,  id.  p.  64;  to  be  remem- 
bered every  morning  and  evening,  id  ibid. ;  what  will  or  will 
not  profit  us  after  death,  i.  24,  p.  68 ;  as  Ave  would  wish  to 
die  so  should  we  live,  i.  23,  p.  65 ;  sources  of  comfort  for  a 
dying  person,  id.  ibid. 
Defects,  we  must  bear  with  each  other's  defects,  i.  16,  p.  41 ; 
ii.  3,  p.  86 ;  it  is  well  for  us  that  others  should  know  our 
defects,  ii.  2,  p.  84. 
Desire,  too  great  a  desire  of  knowledge  is  blamable,  i.  2,  p. 
16;  w^e  should  offer  up  our  desires  to  God,  iii.  15,  p.  153; 
they  should  all  be  regulated  by  His  will,  id.  p.  155;  and 
should  be  examined  from  time  to  time,  id.  p.  154;  all  evil 
desires  to  be  cut  off,  id.  ibid. ;  iii.  32,  p.  394. 
Desolation,  the  desolate  should  fly  to  God  for  refuge,  iii.  50, 

p.  235.     See  Forsaken. 
Devil,  the,  seeks  by  all  means  to  hinder  our  good  desires,  iii. 

6,  p.  133. 
Devotion,  a  devout  spirit  is  acquired  through  participation  in 
the  Holy  Communion,  iv.  15,  p.  316;  some  men's  devotion  is 
fixed  on  books  and  images,  iii.  4,  p.  126;  the  consolation  of 
a  devout  person,  iii.  16,  p.  155;  by  indiscreet  self-devotion 
some  have  injured  themselves,  iii.  7,  p.  135;  a  prayer  for 
the  grace  of  devotion,  iii,  3,  p.  123;  the  grace  of  devotion  is 
best  concealed,  iii.  7,  p.  134 ;  is  not  in  the  hand  of  man,  id. 
p.  135. 
Discourse,  why  we  like  to  discourse  one  Avith  another,  i.  30, 
p.  29;  what  are  the  common  subjects  of  men's  discourse, 
id.  ibid.;  the  internal  discourse  of  Christ  with  the  soul,  iii. 
1,  p.  118;  ii.  p.  119;  iii.  p.  121. 


I 


Index. 


335 


Poctrine,  the  doctrine  of  Christ  surpasses  that  of  the  Saints, 
i.  1,  p.  13;  contains  hidden  manna,  id.  ibid.;  why  not  rel- 
ished h}'  some,  id.  14. 

Eaknest-minded,  difficult  things  easy  to  them,  i.  25,  p.  78. 

Earthly  things  to  be  regarded  as  merely  by  the  way,  ii.  1, 
p.  81. 

End,  God  is  the  Supreme  End,  iii.  9,  p.  139. 

Errors,  should  not  make  us  despair,  iii.  57,  p.  258. 

Eternal  life.     See  Life. 

Eucharist,  the  dignity  of  it,  iv.  5,  p.  288;  necessity  thereof  to 
us,  iv.  11,  p.  303;  not  to  be  curiously  searched  into,  iv.  18, 
p.  323.     See  Holy  Communion. 

Examination,  we  should  examine  our  consciences  daily,  morn- 
ing and  evening,  i.  19,  p.  48. 

Example,  the  examples  of  good  Christians  very  edifying  and 
useful  to  us,  i.  18,  p.  44;  the  examples  of  strict  persons 
should  more  encourage  us,  than  those  of  more  lax  persons 
should  discourage,  id.  p.  46. 

Exercise,  bodily  exercise,  in  what  degrees  to  be  taken,  i.  19, 
p.  49 ;  spiritual  exercises  should  be  suited  to  different  occa- 
sions, id.  ibid. ;  of  those  before  communion,  iv.  7,  p.  291.  See 
Holy  Communion. 

External  things,  how  to  be  handled  b}'  us,  iii.  38,  p.  205. 

Eye,  that  our  eyes  should  rather  be  on  ourselves  than  on  oth- 
ers, i.  21,  p.  57. 

Familiarity,  too  great,  to  be  avoided,  i.  8,  p.  26;  especially 

with  women,  id.  27;  holy  familiarity  with  Christ  is  most  to 

be  sought,  ii.  8,  p.  95. 
Fear  of  the  Lord  frees  us  from  the  fear  of  death,  i.  23,  p.  66. 
Feasts,  how  to  behave  on  the  approach  of  a  festival  of  the 

Church,  i.  19,  p.  50. 
Fervor  of  spirit.     See  Earnest-minded. 
Fight,  it  is  necessary  for  us  to  fight  against  our  appetites,  iii. 

35,  p.  200. 
Fire,  infernal,  its  severity,  i.  24,  p.  69. 
Fools,  duty  of  being  accounted  such  for  Christ's  sake,  i.  17, 

p.  43. 


•Kx 


330 


Index. 


Foreigners,  we  are  all  such  here,  i.  17,  p.  43;  i.  23,  p.  67. 

Forsaken,  not  to  mind  being  left  alone,  ii.  9,  p.  99. 

Frailty,  human,  is  ver}^  great,  i.  22,  p.  62. 

Francis,  St.,  a  saying  of  his,  iii.  50,  p.  239. 

Friend,  not  to  vex  if  friends  forsake  us,  ii.  9,  p.  99;  the  friend- 
ship of  .Jesus  how  to  be  valued,  ii.  8,  p.  96 ;  in  the  loss  of 
other  friends  His  friendship  is  specially  to  be  sought,  id. 
ibid. ;  human  fi-iendship  not  too  much  to  be  relied  on,  iii. 
45,  p.  217. 

Fruit,  we  should  gather  fruit  from  the  deeds  and  words  of 
others,  though  evil,  i.  2,  p.  17. 

Glory,  true  and  false,  ii.  6,  p.  92;  thoughts  on  eternal  glory, 
and  on  the  desire  of  it,  iii.  48,  p.  226;  i.  49,  p.  230;  man 
cannot  glory  of  anything  of  himself,  iii.  40,  p.  208;  we 
should  glory  in  tribulation,  ii.  6,  p.  91 ;  in  God  alone,  i.  7, 
p.  25;  iii.  9,  p.  140. 

God.  He  is  All  to  them  that  love  Him,  iii.  34,  p.  197;  why 
He  permits  some  to  be  tempted,  i.  13,  p.  34;  His  Avill  to 
be  sought  in  all  things,  iii.  15,  p.  153;  nothing  is  hidden 
from  Him,  iii.  46,  p.  222 ;  the  way  to  Him  is  by  the  knowl- 
edge of  one's  self,  i.  3,  p.  20 ;  all  our  interests  to  be  commit- 
ted to  Him,  iii.  24,  p.  177 ;  He  is  to  be  called  on  in  time  of 
affliction,  iii.  29,  p.  185;  He  is  our  true  inward  Rest,  iii.  21, 
p.  IGO;  all  to  be  referred  to  Him  as  the  End,  iii.  9,  p.  139; 
ii.  10,  p.  103. 

Good,  man  hath  nothing  good  of  himself,  iii.  40,  p.  208. 

Gospel,  why  so  little  fruit  arises  from  the  knowledge  of  it, 
i.  1,  p.  13. 

Grace,  a  prayer  for  the  attainment  of  divine  grace,  iii.  3,  p. 
123;  humility  the  guard  and  veil  of  grace,  iii.  7,  p.  135;  the 
different  motions  of  grace  and  nature,  iii.  54,  p.  245;  power, 
necessity,  and  efficacy  of  divine  grace,  iii.  55,  p.  251;  con- 
dition of  man  when  grace  departs  from  him,  ii.  8,  p.  96. 

Greatness,  who  is  truly  great,  i.  3,  p.  21. 

Grief,  our  sins  are  just  cause  for  it,  i.  21,  p.  58. 

Habits  and  tempers,  those  of  religious  persons  described, 
i.  25,  p.  77. 


Index. 


337 


Hastiness  of  judgment,  a  point  of  wjsdom  to  avoid  it,  i.  4, 
p.  21. 

Hearing,  not  to  let  our  thoughts  dwell  on  many  things  whicli 
we  hear,  iii.  44,  p.  216. 

Heart,  man's  heart  is  changeable  and  inconstant,  iii.  33,  p.  195; 
the  blessedness  of  a  pure  heart,  ii.  4,  p.  87;  who  have  peace 
of  heart,  ii.  6,  p.  91;  the  desires  of  the  heart  should  be 
searched  into,  iii.  15,  p.  153. 

Heaven,  of  the  love  of  heavenly  things,  ii.  1,  p.  79-82. 

High  things  not  to  be  searched  out,  iii.  58,  p.  259. 

High  way  of  the  holy  Cross,  ii.  12,  p.  108 ;  the  way  to  God 
rather  by  self-knowledge  than  by  science,  i.  3,  p.  20. 

Holy  Communion,  the  fruit  thereof,  iv.  1,  p.  274;  benefits  of 
frequent  Communion,  iv.  3,  p.  281;  the  means  of  our  union 
with  God,  iv.  13,  p.  311 ;  how  to  prepare  ourselves  for  it, 
iv.  1,  p.  273;  iv.  12,  p.  308;  Christ's  exhortation  thereto, 
preface  to  Book  iv.  p.  2G9;  iv.  1,  p.  270;  it  should  not  be 
easi'ly  omitted,  iv.  10,  p.  300;  in  Communion,  prayer  to  be 
offered  for  all,  iv.  9,  p.  296;  of  the  ardent  desire  of  some  for 
the  Holy  Communion,  iv.  14,  p.  314;  iv.  17,  p.  320;  we  are 
not  of  ourselves  worth}'  of  it,  iv.  1,  p.  271;  thereby  is  ob- 
tained humility,  devotion,  and  self-denial,  iv.  15,  p.  316; 
examination  necessary  before  the  Holy  Communion,  iv.  7, 
p.  291 ;  communicants  should  lay  open  their  wants  to  Christ, 
iv.  16,  p.  318;  on  devout  communicants  abundant  grace  is 
conferred,  iv.  4,  p.  285;  in  Holy  Communion  we  should  offer 
all  we  have  to  God,  iv.  7,  p.  293 ;  iv.  8,  p.  295 ;  iv.  9,  p.  296. 
See  Eucharist. 

Holy  Sripax,  the  renewing  of  the  Spikit  is  like  the  cleansing 
of  iron  from  rust  by  the  force  of  fire,  ii.  4,  p.  88.  See 
Amendment  of  Life. 

Holy  Tiunity,  disputes  concerning  the,  not  edifying,  unless 
conducted  with  humility,  1.  1,  p.  14. 

Home,  better  that  a  man  should  remain  at  home,  i.  20,  p.  52. 

Honor,  honors  are  to  be  despised,  iii.  41,  p.  211. 

Hope,  our  hope  and  confidence  should  be  phiced  in  God  alone, 
i.  7,  p.  25;  iii.  59,  p.  265;  he  that  hopes  in  God's  help 
should  meanwhile  do  what  lies  in  his  own  power,  i.  25, 
p.  73. 

22 


»v»- 


338  Index. 

Humility  is  obtained  in  Communion,  iv.  15,  p.  316;  the  hum- 
ble man  accounts  himself  vile,  iii.  8,  p.  138;  all  the  Saints 
were  humble,  ii.  10,  p.  103 ;  how  God  deals  with  the  hum- 
ble, ii.  2,  p.  84;  the  humble  enjoy  much  peace,  ii.  6,  p.  91; 
we  should  humble  ourselves  beneath  all  men,  i.  7,  p.  26; 
duty  of  humble  self-submission,  ii.  2,  p.  81;  humility  the 
guardian  of  internal  grace,  iii.  7,  p.  134;  to  be  preserved  in 
matters  of  learning  and  knowledge,  i.  2,  p.  16;  i.  3,  p.  20; 
humilit}'  and  truth  to  be  maintained  in  our  intercourse  with 
God,  iii.  4,  p.  124. 

Idleness,  that  we  should  never  be  quite  unemployed,  i.  19, 

p.  49. 
Ignorance,  greatness  of  our,  i.  2,  p.  16. 
Illumination,  spiritual,  prayer  for  it,  iii.  23,  p.  175. 
Imitation  of  Christ's  life,  i.  1,  p.  13 ;  iii.  56,  p.  255. 
Imperfections,  we  should  bear  each  other's  with  patience,  i.  16, 

p.  41;  ii.  3,  p.  86. 
Inconstancy,  evil  of,  iii.  33,  p.  195. 
Indolence,  evil  of,  i.  25,  p.  78. 
Infirmity,  confession  of  human,  iii.  20,  p.  163;  few  become  the 

better  for  their  infirmities,  i.  23,  p.  65. 
Injuries,  to  be  borne  with  patience,  iii.  19,  p.  161;  iii.  36,  p. 

202;  they  who  are  injured  should  place  their  trust  in  God, 

iii.  46,  p,  220;  should  grieve  more  for  others'  malice  than 

for  their  own  Avrong,  i.  24,  p.  68. 
Inquiries  about  other  men's  spiritual  state  are  dangerous,  iii. 

24,  p.  176. 
Instability.     See  Inconstancy. 
Instructor.     See  Master. 
Intention,  importance  of  a  right  intention  towards  God,  ii.  4, 

p.  87;  iii.  33,  p.  196. 

Jesus,  to  be  loved  above  all  things,  ii.  7,  p.  93;  no  friendship 
like  His,  ii.  1,  p.  80;  ii.  8,  p.  95;  how  He  is  wont  to  be  lost, 
id.  p.  96.     See  Clirist. 

Jo}',  evil  men  never  have  true  joy,  ii.  6,  p.  91;  the  jov  of  a 
good  conscience,  i.  20,  p.  52;  ii.  6,  p.  91;  true  joy  is  in  God 
alone,  iii.  16,  p.  156;  of  being  deprived  of  joy,  ii.  9,  p.  98. 


Index.  9-79 

Judgment,  God's  judgment  is  to  be  feared,  i.  24,  p.  68;  what 
will  be  the  subject  of  inquir)'  at  the  last  day,  i.  3,  p.  20; 
God's  judgments  to  be  meekly  endured,  iii.  14,  p.  152;  iii. 
58,  p.  259 ;  he  who  reflects  on  God's  judgments  will  be  hum- 
bled, iii.  14,  p.  152;  rash  judgment  to  be  avoided,  i.  14,  p. 
38;  man's  judgments  of  small  value,  ii.  6,  p.  91;  iii.  36,  p. 
201;  no  man  is  to  be  rashly  judged,  i.  2,  p.  17;.  we  must  not 
stand  too  stiffly  on  our  own  judgment,  i.  4,  p.  22;  i.  9, 
p.  28. 

Knowledge  of  one's  self  the  highest  wisdom,  i.  2,  p.  17; 
many  have  been  ruined  by  knowledge,  i.  3,  p,  21;  wherein 
true  knowledge  consists,  id.  ibid. ;  our  knowledge  always 
imperfect,  i.  3,  p.  19;  what  knowledge  is  good  and  what 
evil,  id.  p.  18 ;  a  good  life  more  valuable  than  knowledge, 
id.  p.  20;  knowledge  vain  without  humility,  i.  1,  p.  14;  i.  2, 
p.  15;  our  knowledge  small,  our  ignorance  great,  i.  2,  p.  17; 
of  the  contempt  of  secular  knowledge,  iii.  43,  p.  215. 

Laurence,  St.,  a  pattern  of  self-denial,  ii.  9,  p.  99. 

Learning,  many  have  been  injured  by  it,  i.  2,  p.  16;  learned 
men  generally  become  elated,  id.  ibid. ;  seldom  are  obedi- 
ently disposed,  iii,  7,  p.  136;  will  be  punished  more  severely 
than  others,  i.  2,  p.  16;  who  is  truly  learned,  i.  3,  p.  18. 

Leisure,  spiritual,  the  excellency  of  it,  i.  20,  p.  51. 

Levity  of  heart  and  conduct,  its  evil  effects,  i.  21,  p.  56. 

Liar,  man  is  a  liar,  therefore  not  easily  to  be  trusted,  iii.  45, 
p.  219. 

Liberty,  to  be  truly  resigned  to  God  is  true  freedom  of  heart, 
iii.  38,  p.  205;  too  much  liberty  is  hurtful,  i.  21,  p.  56. 

Life,  Christ's  life  a  model  for  ours,  i.  1,  p.  13;  man's  life  is  a 
trial,  i.  13,  p.  34;  iii.  35,  p.  199;  life  eternal  considered,  iii. 
48,  p.  226;  the  reward  of  those  who  labor  and  suffer,  iii.  49, 
p.  234 ;  of  amendment  of  life,  i.  25,  p.  73 ;  two  things  conduce 
thereto,  id.  p.  75;  of  the  lives  of  the  Saints  of  old,  i.  18,  p. 
44;  curiosity  about  other  men's  lives  to  be  avoided,  iii.  24, 
p.  176;  any  suffering  to  be  undergone  for  eternal  life,  iii.  47, 
p.  224;  some  choose  a  long  life,  though  miserable,  f.  22, 
p.  60. 


340 


Index. 


Love,  Jesus  to  be  loved  above  all  things,  ii.  7,  p.  93 ;  patiently 
to  endure  our  neighbor's  faults  a  sign  of  love  for  God,  i.  16, 
p.  41;  to  him  who  loves  God,  God  above  all  is  pleasing,  iii. 
34,  p.  197;  who  is  a  true  lover  of  Christ,  iii.  G,  p.  131;  that 
the  lovers  of  the  Cross  of  Christ  are  few,  ii.  11,  p.  105;  the 
proof  of  a  true  lover  of  God,  iii.  6,  p.  131 ;  iii.  7,  p.  135 ;  of  the 
love  of  Jksus  and  things  heavenly,  ii.  1,  p.  80;  effects  of 
divine  love,  iii.  5,  p.  127;  the  love  of  the  creatures  hurtful 
to  man,  ii.  1,  p.  83;  self-love  very  injurious,  iii.  27,  p.  182. 
See  Charity. 

Loving-kindnesses  of  God  to  be  duly  weighed,  iii.  22,  p.  170; 
he  the  most  fit  to  receive  them  who  accounts  himself  un- 
worthy of  them,  id.  p.  171. 

Lukewarmness  in  religion  a  bad  sign,  i.  11,  p.  31. 

Man  is  a  liar,  therefore  not  easily  to  be  trusted,  iii.  45,  p.  219; 
in  this  world  is  as  a  stranger  and  an  exile,  i.  23,  p.  67;  a 
spiritually-minded  man  never  wholly  lets  himself  loose  to 
things  external,  ii.  1,  p.  82;  a  man  should  count  himself 
unworthy  of  all  consolation,  iii.  52,  p.  240;  evils  befalling 
him  who  does  not  carefully  look  to  himself,  ii.  5,  p.  89. 

Master,  happy  is  he  who  has  Christ  for  his  master  and  instruc- 
tor, i.  3,  p.  18. 

Mercies  of  God.     See  Loving-kindnesses. 

Merits,  our  spiritual  state  not  to  be  estimated  by  the  consola- 
tions we  experience,  iii.  7,  p.  137. 

Mind,  the  mind  lays  open  its  wants  to  God,  that  so  it  may  be 
freed  from  the  dangers  of  sin,  iii.  26,  p.  180;  prayer  for 
mental  illumination,  iii.  23,  p.  175. 

Miracles,  it  is  better  than  the  power  of  working  miracles  to  be 
able  to  be  quiet  and  do  one's  duty,  i.  20,  p.  54. 

Misery,  human  misery  is  great,  i.  22,  p.  59;  iii.  20,  p.  1G3;  to 
be  borne  patiently,  iii.  18,  p.  159;  iii.  20,  p.  163;  considera- 
tion of  it  as  compared  with  eternal  felicity,  iii.  48,  p.  227. 

Mortification,  benefits  of,  ii.  1,  p.  83;  a  mortified  person  has 

more  relish  than  others  for  things  divine,  ii.  11,  p.  106;  he 

that  is  unmortified  is  easily  subdued,  i.  6,  p.  91. 
•  .  .        >  f 

Nature,  the  evils  of  corrupt,  iii.  55,  p.  251;  the  different  im- 


Index. 


341 


pulses  of  nature  and  grace,  iii.  54,  p.  245;  human  nature  is 
prone  to  sin,  i.  22,  p.  60. 
Necessities  of  the  body,  it  is  irksome  to  be  subject  to  them, 
i.  22,  p.  GO ;  the  Saints  desired  to  be  set  free  from  them,  id. 
p.  61. 

Obkdienck,  a  great  matter  to  live  in  obedience,  i.  9,  p.  27 ;  of 
obedience  to  a  superior  after  Christ's  example,  iii.  13,  p.  149. 

Oblation,  none  more  acceptable  than  that  of  ourselves  in  the 
Holy  Communion,  iv.  7,  p.  293. 

Occupation.     See  Works. 

Offering,  we  should  offer  ourselves  to  God  as  often  as  we  com- 
municate, iv.  7,  p.  293;  iv.  8,  p.  294;  iv.  9,  p.  296. 

Opinions  and  disputes  in  vain  science  to  be  avoided,  i.  3,  p.  18. 

Passion  of  Christ,  it  should  be  our  model,  ii.  1,  p.  82;  a  proper 
subject  for  him  who  cannot  reach  high  things,  id.  p.  81. 

Passion,  it  is  sometimes  passion  when  it  is  accounted  zeal,  ii. 
5,  p.  89;  our  passions  must  be  mortified,  i.  11,  p.  31;  to  fol- 
low our  passions  is  to  seek  disquiet,  1.  6,  p.  24;  passionate 
men  turn  good  into  evil,  ii.  3,  p.  85 ;  it  is  hard  to  resist  our 
passions,  i.  25,  p.  78;  he  who  is  goaded  by  his  passions  some- 
times makes  greater  proficiency  in  things  spiritual,  id.  p.  74. 

Patience,  necessary  for  the  endurance  of  injuries,  iii.  19,.  p. 
161;  iii.  36,  p.  202;  and  under  every  temptation,  iii.  35,  p. 
200 ;  Christ  a  pattern  of  patience,  iii.  18,  p.  159 ;  who  is  truly 
patient,  iii.  19,  p.  161;  reflections  suitable  to  cherish  patience 
within  us,  iii.  12,  p.  146. 

Peace  rests  on  the  humble  of  spirit,  i.  6,  p.  24;  peace  of  mind 
how  to  be  acquired,  i.  11,  p.  31;  cannot  consist  with  the  in- 
dulgence of  inordinate  affections,  i.  6,  p.  24;  wherein  peace 
of  heart  consists,  ii.  6,  p.  91;  iii.  25,  p.  177;  we  may  not  ex- 
pect to  enjoy  perfect  undisturbed  peace,  iii.  12,  p.  146;  peace 
is  oftentiuu'S  disturbed  by  differences  of  opinion,  i.  14,  p.  38; 
our  peace  should  not  depend  on  people's  discourses,  iii.  28,  p. 
185;  nor  rest  on  men,  iii.  42,  p.  212;  some  conclude  them- 
selves to  be  at  peace  when  all  is  to  their  mind,  i.  14,  p.  38: 
four  things  wliich  produce  peace  of  mind,  iii.  23,  p.  173;  he 
that  would  enjoy  peace  must  yield  himself  entirely  to  Christ, 
22*" 


342 


Index. 


i.  17,  p.  157;  it  conduces  much  to  peace  to  avoid  mixing 
ourselves  in  other  men's  words  and  matters,  i.  11,  p.  30;  the 
disposition  of  a  peaceable  man,  ii.  3,  p.  85;  many  ways  of 
exercising  peaceableness,  i.  3,  p.  19. 

Peevishness,  we  ought  not  to  be  peevish  and  impatient  in  our 
conduct,  iii.  39,  p.  207. 

Penitence,  what  was  the  penitence  of  the  holy  Fathers  of  old, 
i.  18,  p.  44.     See  Compunction. 

Perfection,  all  our  perfection  has  a  mixture  of  imperfection,  i. 
3,  p.  19. 

Pilgrims.     See  Foreigners. 

Pleasure,  to  seek  one's  own  displeases  God,  i.  7,  p.  25. 

Pleasures,  contempt  of,  necessarj-  to  perfect  freedom,  iii.  32, 
p.  194. 

Poor,  we  need  not  be  ashamed  of  appearing  so,  i.  7,  p.  25. 

Praise,  men's  praise  or  blame  not  to  be  heeded,  ii.  6,  p.  92. 

Prayer  is  more  edifying  than  reading,  iii.  2G,  p.  180. 

Prayers,  that  we  may  do  and  suffer  according  to  God's  will, 
iii.  15,  p.  153;  that  we  may  obtain  illumination  of  mind, 
iii.  23,  p.  175;  and  divine  grace,  iii  55,  p.  250;  against  evil 
thoughts,  iii.  23,  p.  174;  for  the  grace  of  devotion,  iii.  3,  p. 
123;  for  purity  of  heart  and  heavenly  wisdom,  iii.  27,  p.  183. 

Pride,  proud  men  have  no  peace,  i.  6,  p.  24. 

Priesthood,  dignity  of  the  Christian,  iv.  5,  p.  288. 

Proficiency.     See  Progress. 

Progress,  spiritual,!.  11,  p.  31;  wherein  our  progress  consists, 
iii.  25,  p.  179 ;  temptation  is  the  proof  of  it,  i.  13,  p.  37 ;  the 
following  conduce  to  it,  viz.  if  we  live  as  strangers  and 
pilgrims,  i.  17,  p.  43;  the  frequent  reading  of  the  lives  of 
holy  men,  i.  18,  p.  44;  the  being  willing  to  be  accounted 
fools  for  Christ's  sake,  i.  17,  p.  43;  the  frequent  examination 
of  ourselves  both  outwardly  and  inwardly,  i.  19,  p.  47 ;  living 
in  silence  and  quietness,  i.  20,  p.  51 ;  doing  violence  to  our- 
selves occasionally,  i.  11,  p.  32;  i.  25,  p.  74;  our  religious 
progress  decays  Avhen  we  only  regard  external  ceremonies, 
i.  11,  p.  31;  will  be  considerable  if  we  pluck  up  one  fault 
every  year,  id.  p.  32;  will  be  as  our  purpose  and  intention 
is,  i.  19,  p.  48;  ought  to  grow  daily,  i.  11,  p.  32;  the  neglect 
of  it  makes  us  careless  about  our  words,  i.  10,  p.  30. 


Index. 


343 


Proof,  God's  servants  are  proved  and  tried  in  this  world,  iii. 

49,  p.  233.     See  Trials. 
Prudence  in  action,  i.  4,  p.  22;  who  is  truly  prudent,  i.  3,  p.  21. 
Purgatory,  atHictions  and  foes  are  the  good  man's  purgatory, 

i.  24,  p.  68.     See  Fire. 
Purity  of  heart,  a  prayer  for  it,  iii.  27,  p.  183;  to  be  earnestly 

sought,  ii,  4,  p.  87 ;  the  pure  in  heart  are  taught  of  God,  i.  3, 

p.  19. 
Purpose,  our  good  purjioses  should  be  daily  renewed,  i.  19,  p. 

47;  should  not  be  delayed,  i.  22,  p.  61;  weak  purposes  not 

to  be  trusted  to,  id.  ibid. ;  it  is  very  hurtful  to  neglect  the 

purpose  of  our  calling,  i.  25,  p.  75. 
Pusillanimity  to  be  avoided,  iii  57,  p.  257. 

Refuge,  God  should  be  our  only,  iii.  38,  p.  206. 

Eeligion,  the  fervor  thereof  apt  to  decay,  i.  18,  p.  47 ;  this  a 

bad  sign,  i.  22,  p.  62;  some  are  more  fervent  at  tirst  than 

afterwards,  i.  11,  p.  32 ;  to  be  a  religious  person  is  a  great 

grace,  iii.  10,  p.  143. 
Religious  persons  should  obey  their  superiors*  after  Christ's 

example,  iii.  13,  p.  149 ;  their  habit  and  Avay  of  life,  i.  25,  p. 

76;  they  should  often  think  what  they  have  undertaken,  id. 

ibid. ;  what  they  should  be  to  obtain  peace,  i.  17,  p.  43;  and 

what  should  be  their  spiritual  exercises,  i.  19,  p.  47. 
Renewal  of  spirit,  as  iron  red-hot  loses  its  rust,  so  he  that  is 

wholly  turned  to  God  puts  off  all  slothfulness,  ii.  4,  p.  88. 

See  Amendment;   Purpose. 
Repentance.     See  Compunction. 

Reproach,  words  of,  to  be  patiently  endured,  iii.  46,  p.  221. 
Resigniation  of  one's  self  to  God  should  be  entire,  iii.  15,  p. 

154;  iii.  17,  p.  157;  it  brings  true  liberty  of  heart,  iii.  37,  p. 

205. 
Rest,  God  the  eternal  rest  of  the  Saints,  iii.  21,  p.  166;  where- 
in rest  is  to  be  found,  ii.  1,  p.  79. 
Retirement,  reh'gious,  the  comforts  and  benefits  of,  i.  20,  p. 

51-55. 
Rewards,  eternal,  proposed  to  those  who  labor  and  sufl'er  in 

Christ's  cause,  iii.  49,  p.  230. 
Riches,  not  to  be  gloried  in,  i.  7,  p.  25. 


344  Index. 

Sadness.    See  Grief. 

Saints,  what  was  their  life  of  old,  i.  18,  p.  44;   discussions 

about  their  relative  excellencies  useless,  iii.  58,  p.  260. 
Salvation  of  the  soul  the  chief  thing  to  be  regarded,  i.  3,  p.  20; 

i.  17,  p.  43. 
Satisfaction,  no  man  can  be  fully  satisfied  in  this  Avorld,  i.  1, 
p.  15. 

Scripture,  the,  necessary  for  us,  iv.  11,  p.  30G;  how  it  should 
be  read,  i.  5,  p.  22. 

Secrets,  caution  required  in  revealing *them,  i.  8,  p.  26. 

Security  not  perfect  in  this  world,  i.  20,  p.  52. 

Self-denial,  its  importance,  iii.  22,  p.  193;  iii.  56,  p.  254.  See 
Holy  Comnmnion;  Contempt. 

Self-estimation,  we  should  have  low  thoughts  of  ourselves 
before  God,  iii.  8,  p.  138. 

Self-partiality  to  be  guarded  against,  i.  7,  p.  25. 

Sensuality  sometimes  passes  for  charity,  i.  15,  p.  40 ;  the  evil 
of  following  sensual  desires,  i.  1,  p.  14. 

Seriousness,  evil  effects  of  the  Avant  of  it,  i.  21,  p.  56. 

Service  of  God,  its  sweetness,  iii.  10,  p.  141 ;  we  need  not  be 
ashamed  to  serve  men  for  the  love  of  Christ,  i.  7,  p.  25. 

Sickness,  few  are  made  the  better  by  it,  i.  23,  p.  65. 

Silence,  benefit  of,  i.  20,  p.  51. 

Simple,  the  pure  and  simple-hearted  are  taught  of  God,  i.  3,  p. 
19 ;  there  should  be  simplicity  in  our  intentions,  and  purity 
in  our  affections,  ii.  4,  p.  87. 

Sincei'ity.     See  Walking. 

Sins  are  the  fuel  of  infernal  tire,  i.  24,  p.  69;  of  the  punish- 
ment laid  up  for  sinners,  id.  ibid. ;  no  sin  ever  to  be  com- 
mitted for  any  cause  whatever,  i.  15,  p.  39 ;  human  nature  is 
prone  to  sin,  i.  22,  p.  62. 

Slanderers,  their  tongues  to  be  disregarded,  iii.  28,  p.  184. 

Slothfulness,  evil  of  spiritual,  i.  25,  p.  76. 

Solitude  sometimes  to  be  sought,  i.  20,  p.  54. 

Sorrow.     See  Grief. 

Spirit.     See  Holv  Spirit. 

Spiritual  things  impeded  by  the  necessities  of  the  body,  i.  22, 
p.  59. 

Strangers.     See  Foreigners. 


Index.  -i^AC 

Study,  our  constant  stud}--  should  be  to  master  ourselves,  i.  3, 
p.  19;  also  to  root  out  what  is  wrong,  and  to  plant  what  is 
right,  id.  p.  30. 

Subjection.     See  Submission. 

Submission,  a  submissive  temper  most  valuable,  i.  9,  p.  27. 

Suffering,  he  who  has  learnt  to  suffer  perceives  God's  aid 
granted  to  him,  ii.  2,  p.  84;  he  who  cannot  suffer  a  little 
now,  how  will  he  bear  future  punishments?  i.  24,  p.  72. 

Superior,  who  is  fit  to  be  in  high  place,  i.  20,  p.  52. 

Temporal  things,  their  vanity,  i.  7,  p.  25. 

Temptations.     See  Trials. 

Thankfulness,  we  are  bound  to  thank  God  for  His  mercies,  ii. 
10,  p.  105. 

Thoughts,  evil.     See  Prayers. 

Time,  present,  very  precious,  i.  23,  p.  G6 ;  granted  us  that  we 
might  prepare  for  death,  i.  19,  p.  50;  great  account  to  be 
made  of  our  time,  i.  25,  p.  73. 

Travelling,  men  seldom  made  more  holy  by  it,  i.  23,  p.  65. 

Trials,  sometimes  useful  to  us,  i.  13,  p.  34;  no  man  must  ex- 
pect to  be  free  from  them,  i.  22,  p.  59;  all  the  Saints  passed 
through  them,  i.  13,  p.  34;  different  persons  are  differently 
tried,  id.  p.  36;  how  trials  are  to  be  endured,  id.  p.  35;  when 
one  trial  departs  another  comes,  id.  ibid. ;  iii.  20,  p.  165 ;  trials 
to  be  submitted  to  for  the  sake  of  eternal  glory,  iii.  47,  p. 
224;  perfect  men  are  proved  by  them,  i.  13,  p.  36;  their 
beginning  and  progress,  and  how  they  are  to  be  resisted, 
id.  pp.  34-37;  the  whole  life  of  man  is  a  .trial,  id.  p.  34; 
iii.  35,  p.  200;  rewards  promised  to  those  who  endure  trials 
aright,  iii.  49,  p.  233;  for  some  men  it  is  better  not  to  be  al- 
together free  from  them,  i.  20,  p.  53;  no  security  against 
them  in  this  life,  iii.  35,  p.  199;  nor  any  end  to  them  here, 
id.  p.  200.     See  Patience. 

Tribulation  necessary  for  man,  i.  13,  p.  34;  its  great  benefit,  i. 
12,  p.  33;  we  should  glory  in  it,  ii.  6,  p.  91;  it  makes  us  feel 
our  dependence  on  God,  i.  12,  p.  33;  he  shall  find  nothing 
but  tribulation  who  seeks  anything  else  but  God  only,  i. 
17,  p.  43 ;  all  the  Saints  suffered  tribulations,  i.  13,  p.  34. 
See  Trials. 


346  Index. 

Trimty.     See  Holy. 

Troubles,  not  to  mix  ourselves  up  with  other  men's,  i.  11, 
p.  30. 

Trust,  we  may  not  trust  all  men,  iii.  45,  p.  217;  men  more 
easily  believe  ill  than  good  of  others,  i.  4,  p.  21;  all  our  trust 
must  be  set  on  God,  i.  7,  p.  25;  ii.  1,  p.  79;  iii.  59,  p.  265; 
we  must  be  careful  of  placing  too  much  confidence  in  our- 
selves, ii.  5,  p.  89. 

Truth  to  be  loved  above  all  things,  iii.  4,  p.  125;  truth  in  the 
end  delivers  us  from  the  words  of  wicked  men,  id.  p.  124;  to 
be  guarded  in  our  dealings  with  God,  id.  ibid. 

Understanding,  prayer  for  the  enlightening  of  the,  iii.  23, 

p.  175. 
Union  with  God  in  hoi}'  compunction,  i.  21,  p.  56. 
Unquiet  and  discontented,  who  are  apt  to  be  so,  i.  9,  p.  28. 

Vanity,  to  trust  in  creatures  is  vain,  i.  7,  p.  25;  great  vanity 
to  seek  things  transitory,  i.  1,  p.  14. 

Victor}',  to  conquer  one's  self  should  be  our  daily  study,  i.  3, 
p.  19.     See  Mortification. 

Vileness,  a  man's  own  vileness  should  be  alway  before  him, 
iii.  4,  p.  125. 

Violence  to  be  inflicted  on  ourselves  if  we  would  make  prog- 
ress in  things  spiritual,  i.  11,  p.  32;  i.  25,  p.  74,  78.  See 
Progress. 

Virtue  not  to  be  acquired  without  diligence,  i.  25,  p.  74. 

Walking,  of  walking  sincerely  before  God,  iii.  4,  p.  124. 

Way.     See  High  Way;  Knowledge. 

Will,  God's  Will  to  be  sought  in  all  things,  iii.  15,  p.  153.  See 
Prayers;  Resignation. 

Wisdom,  a  man's  highest  wisdom  is  the  knowledge  of  him- 
self, i.  2,  p.  17;  wherein  true  wisdom  consists,  i.  1,  p.  14;  a 
point  of  wisdom  not  to  be  hasty  in  action,  nor  to  trust  too 
much  to  what  we  hear,  i.  4,  p.  22;  he  is  wise  who  estimates 
things  as  the}'  are,  ii.  1,  p.  82;  those  who  are  wise  in  their 
own  conceits  are  in  danger,  iii.  7,  p.  136.  See  Self-estima- 
tion. 


Index.  0A7 

Women,  familiarity  with  them  to  be  avoided  by  those  who 
have  devoted  themselves  to  a  monastic  life,  i.  8,  p.  27. 

Word,  Christ's  words  to  the  faithful  soul,  iii,  1,  p.  118;  to  slip 
ill  word  is  but  too  easy,  iii.  45,  p.  219;  superfluous  words  to 
be  cut  away,  i.  10,  p.  29 ;  reproachful  Avords  to  be  borne  pa- 
tiently, iii.  46,  p.  221 ;  to  be  disregarded,  id.  ibid.;  benefit 
of  religious  conversation,  i.  10,  p.  30. 

Works  and  exercises,  religious,  should  be  done  as  in  God's 
presence,  i.  19,  p.  47;  a  good  work  sometimes  may  properly 
be  intermitted,  i.  15,  p.  39;  i.  19,  p.  48;  any  work  done  in 
charity  is  fruitful,  i.  15,  p.  39 ;  humble  works  to  be  persisted 
in  when  we  cannot  attend  to  higher,  iii.  51,  p.  240;  in  some 
works  the  motive  is  supposed  to  be  charity  when  it  is  mere  > 
sensuality,  i.  15,  p.  40 ;  he  works  much  who  loves  much,  id. 
ibid. ;  our  works  to  be  inwardly  arranged  before  they  come 
abroad,  i.  19,  p.  49 ;  works  not  done  in  charity  are  useless, 
i.  15,  p.  39. 

World,  a  privilege  to  be  enabled  to  despise  it,  and  to  follow 
Christ,  iii.  10,  p.  143. 

Worldly  men  have  their  crosses,  iii.  12,  p.  140. 

Years.     See  Conversion. 

Zeal,  passion  is  sometimes  mistaken  for  it,  ii.  5,  p.  89 ;  should 
rather  be  directed  against  ourselves  than  others,  ii.  3, -p.  86. 


PRINTED    BT    U.    0.    HOUGHTON,    CAMBRIDGE. 


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